The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings,: which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.

(12. Head of Scripture-contradiction.) Concerning Baptism.

Section 38.

THat they are against Infant-Baptism, I had noted▪ contrary to Acts 2. 38, 39. where the command for application of Baptism, reacheth as far as the Promise; and, as I hinted, in my shorter piece, the Promise extendeth it self to Children, while Children, they are part of the Saints of the Church at Corinth, 1 Cor. 7. 14. if but one of the parents be a Believer and a Church∣member. R. F. is for the Negative, in a transition, from what was spoken of before; But your brain-imaginations we deny, and sprinkling Infants with water.

Rep. 1. If he puts this scandalous title of brain-imagina∣tions, upon the other means of Grace, reading, preaching, hearing, prayer, experiences, &c. he doth but back his sel∣low Atkinson. Suppose God should leave him, as one of that name, (if it be not the same C. A.) to Fornication, were it not just for his casting reproach upon the ways of God?

2. No reason is given for his denial of sprinkling Infants with water, which I called Sacramental water, but he puts it upon a Quere, Canst thou prove it?

Rep. What I affirm and practise, I am not without grounds of proof from the Scripture, as touching these three things.

1. Sacramental water, or Baptismal water, or Baptism with water, let it be called any of these, it matters not which.

2. Baptism of Children, or Infants.

3. A sprinkling Baptism, or application of water by sprinkling or putting water upon the party baptized.

First, What more clear then the appointment and use of* 1.1 water-Baptism?

1. Water was appointed by God to be used as the out∣ward material sign of inward spiritual washing, and clean∣sing by the Blood and Spirit of Christ, John 1. 33. He that sent me to baptize with water, &c.

2. Where there was much water, there were many bapti∣zed, and the sooner dispatched, as not onely at Jordan, but in Aenon, near to Salim, John 3. 23. and at Jerusalem, Acts 2. 41. Where there was no water, the ordinance could not be administred, and therefore the Eunuch till he came where water was, called not for it, Acts 8. 36. See, here is water, what doth hinder me to be baptized? Philips answer, If thou believest with all thy heart, thou mayest, hath no such intendment, as * 1.2 one puts upon it; to intimate water-Baptism to be a thing indifferent, nor any such sense as he would dawb upon it, with his untempered morter: viz. As much as if he had said, If thou believest outward water to be necessary to salvation, thou mayest be baptized, &c. For the Eunuchs Reply (out of which the scope and sense of Philips answer is to be gathered) is not touching his faith of the necessity of water, (of which he stood convinced that the use of it in Baptism was an ordinance) but respecting his faith of Jesus Christ to be the Son of God.

3. When the inward Baptism of the Spirit, and that by extraordinary gifts of Tongues was obtained, it sufficed not; but the ordinance of Sacramental-water must be obeyed, Acts 10. 47. Can any man forbid water, that these should not be baptized, &c. And ver. 48. He commanded them to be baptized. Whosoever is against Baptismal-water, for∣bids or denies that which Peter, by the Lords authority, dares any man to forbid.

4. When Paul baptized Lydia and her houshold, the

Jaylor and all his, Crispus, Gaius, and the houshold of Ste∣phanas, what was it but with water? He could do no more then John Baptist, except in exercise of gift of tongues and miracles, and laying on of hands upon those that were ba∣ptized before, Acts 19. 6. with 4.

5. Baptism with water is by Christs institution to conti∣nue,* 1.3 as long as Christs presence is with the Apostles, or such as teach the same Gospel they taught, and make Disciples as they did, which is to the end of the world, Matth. 28. 20. The words * in the Greek are the same with them in Mat.* 1.4 13. 40. * (except a small variation of the Preposition and Case, or addition of a Pronoun) so shall it be in the end of this world; which is not the end of the Age wherein the Apostles lived, but of all Ages then and yet to come. And that baptizing with water is meant in Matth. 28. is clear enough, because Christ reserved the gift of the inward Ba∣ptism to himself, but he commandeth his Apostles and Mini∣sters to give forth the outward, as subservient to his saving ends and purposes. And although we prefer the inward, before the outward part of one and the same Baptism; yet we must not reject the outward part, because the inward is to be preferred. It will not excuse R. F. * 1.5 or any man to tell us, Yet Baptism by one Spirit we own, while water-Ba∣ptism is wholly dis-owned. Nor do the Scriptures which he produceth for the Baptism by the Spirit, exclude the Ba∣ptism with water, 1 Cor. 12. 12, 13. The Apostles scope in* 1.6 the Chapter is, to press on to a right use of spiritual gifts, by every member, for the good of the whole body, as from other Arguments, so from this, ver. 12. The body is one, though the members are many. How is it proved, that the Church is one body? because ver. 13. by one Spirit are we all baptized into one body: Hence the force of his Argu∣ment for right imparting of gifts; If we all agree in the same Spirit, and are taught by one Spirit, and baptized into one body, why should not our gifts be used for the mutual good of the members, the whole, and every part of the body? Now, what is in the inward part of Baptism, among other things, incorporation, that is held forth by the out∣ward part. Water-Baptism, declares and ratifies our being

set, ingraffed, and joyned to the body mystical, Ephes. 4. 4, 5. There is one Body, one Lord, one Faith, one Baptism. Is it* 1.7 enough for R. F. to mention this? Here is nothing intended against Baptismal-water, by the Apostle, what ever be mens intentions now adays. It's a wresting of the Scriptures, though the bare words be but mentioned, to quote them for another end then they were written. Both the inward and outward washing are appointed by one Lord, to confirm one and the same Faith; and they make but one and the same Baptism, which consisteth of the sign and the thing signi∣fied. He that would divide them, or more then distinguish them, crosseth the minde of the Lord Jesus. Whatsoever R. F. addeth, Such as are baptized into Christ, have put on Christ; and that we witness, as doth the Scripture, which is not contradiction, Gal. 3. 27. The Scripture witnesseth the* 1.8 outward part, and the inward; and the Apostle intendeth both in this place; for pressing faith in Christ alone for Justification, without dependence upon any of our acts, in obedience to the Law; he draweth an Argument from Baptism, the outward part as well as the inward: As many of you as have been baptized into Christ, have put on Christ for Justification alone; as if he should say, Ye did sacra∣mentally put on Christ in Baptism, you must not now put him off, and be clothed with your own rags again, in stead of his robes. He that denieth either part of compleat Ba∣ptism (as the Scripture expresseth it of Water, and of the Spirit) hath so much Contradiction to the Scripture in his denial.

Secondly, As to the Baptism of Infants, what ever R. F.* 1.9 thinketh (with many others) that it is an Invention, and none of Christs Institution; The grounds from Scripture for the Affirmative, must be raised, otherwise then he undertakes it, ere I will clear him of his Christ and Scripture-contra∣diction, in this very particular. To those two Arguments I produced from Acts 2. and 1 Cor. 7. mentioned in the be∣ginning of this Section, he saith little or nothing; nothing at all to the latter, and little to the former, and that as falsly, as weakly; according to his wonted language: But thou perverts the Scripture, Acts 2. 38, 39. saying, Be bapti∣zed

every one of you; you and your children: Here thou art a lyar, it doth not command Children to be baptized with wa∣ter, neither did they ever so baptize them, that thou canst prove, by one plain Scripture.

Rep. 1. He attends not my reason, which I must repeat, for help to his memory, or others understanding: The Com∣mand there reacheth as far as the Promise; the Promise ex∣tends it self to Children, not to all, but to their children, [To you and to your children is the Promise made,] and therefore the Command [Be baptized every one of you] is made to the Parent, and concerning the Childe, and Chil∣dren also of such Parents, as gladly receive the word of Pro∣mise for them and theirs, as it is said they did, ver. 41. And although it is not there plainly exprest, the Children and Infants were baptized, yet the Promise is plain enough, and the Precept is explained and enforced by the Promise; which had been of far less force to the Jew, and Proselyte also, if their Children (formerly circumcised upon their Pa∣rents taking hold of the Covenant, Isa. 56. 6.) had been ex∣cluded, and left un-baptized; and why may not the yongest be included with the eldest among those three thousand souls? (according to Scripture-phrase elsewhere, Gen. 46. 26, 27.)

2. Why should R. F. (if he were not unreasonable) tye me, or himself, to one plain Scripture? That which one place giveth not forth so plainly, another compared with it, may explain that and its self also. Let him consult* 1.10 Ephes. 5. 26. There is plain mention of water, and washing of water; by whom? by Christ, [He that sanctifies and cleanseth the soul] Whom doth he sanctifie and cleanse? or whose souls? His Church, his mystical body, ver. 23. How? By water, and the word; both which are the outward means, by which he applies his Blood and Spirit, to all that he cleanseth. The water distinguisht here from the grace of sanctifying and cleansing, can be no other then Baptismal∣water: The word * 1.11 in this place distinguisht from Christ himself, can be no other then the Scripture-command for the use of water; and the Scripture-promise, for the bles∣sing of water to the ends he hath appointed it in Baptism.

The Scripture-promise, we have found, belongeth to Chil∣dren, and the Scripture-command for the use of water to all that have the Promise, and to all that are of Christs mystical body. Now some Children will be found to belong to his body, the Church. I hope R. F. will think, if he doth not, others will believe, the Scripture is plain enough for that, Luke 18. 15, 16, 17. In one Verse we read of Infants, in another, of little Children, whom Christ owned, as be∣longing to the Kingdom of God: The Kingdom of God, and the true Church that is in God the Father, and in the Lord Jesus, 1 Thes. 1. 1. differ not an hairs-breadth: of some of that age, or non-age (we may call it) of yong ones, and little ones, is Christs body made up in part; yea, he is so far from setting all Infants by, and shutting them out, that he professeth with vehemency, ver. 17. Verily, who∣soever shall not receive the Kingdom of God, as a little Childe, shall in no wise enter therein. Let R. F. be humbly∣passively capable of what a little Childe is capable, and he may enter, with Christs little ones, into the knowledge of this mystery, and benefit of Infant-baptism.

Thirdly, I shall prove the sprinkling of Infants, or ap∣plication* 1.12 of water to them, or others that way, by plain and sound consequence from Scripture.

1. Although the word Bapto signifieth to dip, the word Baptizo signifieth to wash diverse ways. The Jews had di∣verse Baptisms, as the words are, Heb. 9. 10. * 1.13 translated diverse washings: Some by sprinkling, or putting water upon persons, or things, to which Ezek. 36. 25. and Heb. 10. 22. alludeth. Some civil, or superstitious, as Mark 7. 4. washing of vessels, tables, or beds; which way was by cast∣ing water upon them, as by dipping some things into the water: so that the command for baptizing is a command for sprinkling, as for dipping, as the word is used, 1 Cor. 10. 2. They were all baptized, in the cloud, and in the sea; some might be more drencht or wet then others; but they (whether yong or old, whether more or less washed, or moistned with water) were all baptized. It is not the quan∣tity, but the quality, and use of water that was then, and is now significative in Baptism. The general end and use of

water is washing, (the effect whereof is cleansing) and such is the use and force of the word, (as before) hence I reason,

• That action which fully representeth the main end and use of Baptismal-water, is lawful and sufficient:
• But sprinkling, pouring, or putting water upon the body, doth represent this main end and use, &c.

For the main general end, and use of Water-baptism, is to signifie spiritual washing and cleansing of the soul from sin, Acts 22. 16. Arise, and be baptized, and wash away thy sins: and this is done significatively, by a sprinkling-Baptism (of yong or old) as well as by a dipping.

2. When John baptized Christ, and Philip the Eunuch, their going down to the water was one action, and the ba∣ptizing another. I stand not convinced by any plain, or forcible Scripture-phrase, or by any circumstance in Scri∣pture-history, that there was any other action, or rite of baptizing (when it came to that) then sprinkling or casting water upon the person baptized.

3. Sprinkling, or putting water upon the baptized, is the more ready and easie action; and Christ hath not burthen∣ed his Church in the New Testament with painful Ceremo∣nies. Dipping and plunging, is either of the whole body, or of a part onely: if but of a part, it is hazardous and trou∣blesom, not onely to Infants, but to persons of years. Once upon a time, I asked a neighbor of mine (who was for Dip∣ping) how Paul dipped the Jaylor? his answer was, He took him plum up from the ground, and put him into the water. (By the way I told him, there had need be good store of strength in all Administrators of Baptism in this maner, and little Paul might not be strong enough for the service, if Silas was) I asked again, whether there was a pond or river in the yard, betwixt the prison and the Jay∣lors proper lodgings; and was answered, there might be a brook running through the yard. These are strange con∣jectures, which men will assume and fancy to themselves. I may ask again, what brook or pond was there in Judas's house, where Paul was, Acts 9. 11. who when weak and feeble was baptized, ver. 18. and was not strengthned in body till he had received meat, ver. 19. sure, sprinkling or

putting a little water upon Paul at that time, and at all times upon feeble Infants, as upon feeble Paul, is a work of grea∣ter mercy, which God prefers before sacrifice. Who may not observe, that dippers, and the dipped are more put to their shifts, to make out their way by Scripture, then we are straitned, to prove a sprinkling Baptism, or a washing by sprinkling, or such kinde of application of water to the party? And therefore if water be appointed by Christ, and Infants are not excluded the Covenant and Promise wherein their parents (if but one) do stand; and if sprinkling or casting water upon the Church-member, or confederate with God, and his people, be sufficient, and suitable to the main end of Baptism, I apprehend we depart not from the minde of Christ revealed in Scripture, when we so Baptize them.

4. As I forbear judging of Saints who differ in some in∣ward notions, and outward forms, so I cannot but condemn this sect of men, who are against all outward Baptism with water, what way, or to what persons soever it be applyed; and vent many falshoods and absurdities in their dictates concerning the baptism of the Spirit onely. I shall instance but in one or two of the busie Pen-men, J. P. and J. N. * 1.14 James Parnell dictates thus; They who would have one Baptism outward, and another inward, would have two Bap∣tisms, when the Scripture saith the Baptism is but one: As for the Baptism of water, which the Apostles used, it was a command of Christ for its time. Whereas the contrary hath been shewed from Scripture (in this Section) that the two parts, outward and inward, make but one Baptism, by rea∣son of the relation that the outvvard sign hath to the in∣vvard thing signified; vvhich relation, by virtue of Christs ordaining it to be so, is the foundation of the union, and one-ness. And as for his limiting the Baptism of vvater to the time past and novv out of date, it is but a Tradition late∣ly received, to make void the commandement of Christ, which will stand in force, effect and virtue, when the Tra∣dition will vanish and come to nothing. James Nayler, a greater doctor (J. Lilburn * 1.15 calls him a tall man in Christ) dictates thus. * It was not laid on the Apostles as of necessity,

but as they found it of service or dis-service. This is rotten, groundless stuff. It was always of service, since Christ did institute it, and not to be denyed to the proper, and capable subject. If the Apostles did not always administer it them∣selves, they appointed Evangelists, Pastors, or some that were commissionated to preach to do it, according to Christs command, Matth. 28. 18, 19. which they were to teach others to observe and do; And a necessity there was for* 1.16 them to obey their masters command: and administer, or cause to be administred, as a necessity on the Believers part to use it for him, and his as a means of faiths confirmati∣on, &c. not but that God can and doth save without it, where it cannot orderly be had. But then will J. N. say, * 1.17 If any shall come in the power and Spirit of Johns Baptism, or if any had a call from God thereto, such we judge not, nor gainsay. But what call doth this man imagine? observe what he saith, afterwards, * 1.18 God never called any to Baptize; but first he called them out of the world, and their habitations there, to follow Christ, as into the wilderness, which were prophets and Apostles called immediately. No call will please him but that which is immediate, no minister but an Elijah, or an Elisha, a Peter, or a Paul. This man is yet a Seeker, and not a perfect finder, though he speaks much of present perfection attainable, and gives them that deny it, this jer∣king abusive character, [who preach up imperfection, and sin for term of life] whereas it is one thing to preach, there will be sin in the Saints, and need they shall have of the me∣ditation of their Baptism, to confirm their faith of the non∣imputation of that which is inherent; and another, to preach it up. I am more then afraid, I do certainly discern it, that the late preaching of present perfection in sanctification, hath raised and preach't up the pride of many a Pharisaical spirit to such a height, that we shall not expect their saving fall, by many years labors, unless Gods Almighty arm be re∣vealed. And to preach up that which is in deed the Baptism in Spirit, on purpose to overthrow Christs institution of water, is, I dare say, not from the dictate of Gods Spirit, but of self and flesh in Ja. Nayler. That which he saith in one page * 1.19 is true, The Apostles did not baptize Believers over

again with water, who had had it, because they had it not be∣fore in their fashion: But as false is that which he hath in the page before, * 1.20 That Paul preached Baptism in spirit in its stead, i. e. in stead of Baptism with water: for it is a great injury to the Apostle to represent him as a justler out of any of Gods ordinances and as one like himself: who saith prety well, one while, * 1.21 [no form we deny into which Christ leads in Spirit] yet presently as ill again, and blows as cold as before he blew hot, But all forms we deny, that are used by men to keep people from following the Spirit. For, suppose it we may with grief enough, that some men do abuse forms this way, all men do not, nor dare admit the thought, but tremble to think any should be so formal; and again, what warrant hath he to deny any of Christs forms, though he may (with the best wisdom and zeal he hath) help to batter down the Images that men have set up? Christ hath with∣drawn from men, but he never sent for water-Baptism to heaven, though it came from thence; He never repealed the Covenant made with Believers, and their seed. The Promise holds to all Christs New Testament institutions, to Baptismal-water, applyed to all Christs little ones: He that denyes it, puts down Christ, and his ordinance, and sets up Idol-self in the room. Let J. Nayler make a more privy search into his heart, and ponder well of what I have ani∣madverted briefly, and of what I shall close with; none of his stumblings at the divisions about forms, should make him out of love with that which had a divine stamp, and is not worn out but in his apprehension, as in R. F. his fancy.

Notes

• * 1.1

  Baptism with Water proved.
• * 1.2

  Martin Mason in his Reply to Jonathan Johnson, p 8
• * 1.3

  Mat. 28. 19, 20. opened.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Page 20.
• * 1.6

  1 Cor. 12. 12, 13. cleared and vindicated
• * 1.7

  Ephes. 4. 4, 5. vindicated.
• * 1.8

  Gal. 3 27. vindicated.
• * 1.9

  Infant Ba∣ptism Christs institution.
• * 1.10

  Ephes. 5. 26. opened.
• * 1.11

  Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  A sprinkling Baptism war∣rantable by Scr••pture. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  His sh••••ld of the Tru••h, page 11, 12.
• * 1.15

  Resur. of J. Lilburn. * Love to the Lost. pag. 38.
• * 1.16

  Necessity of precept, and of means, in water Bap∣tism.
• * 1.17

  As above, page 40.
• * 1.18

  Page 42.
• * 1.19

  Love to t•••• Lost. pag. 4
• * 1.20

  Page 41.
• * 1.21

  Page 42.