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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35308	A solemn call unto all that would be owned as Christ's faithful witnesses, speedily and seriously, to attend unto the primitive purity of the Gospel doctrine and worship, or, A discourse concerning baptism wherein that of infants is disproved as having no footing nor foundation at all in the Word of God, by way of answer to the arguments made use of by Mr. William Allen, Mr. Sidenham, Mr. Baxter, Dr. Burthogge, and others for the support of that practice : wherein the covenant made with Israel at Mount Sinai ... : together with a description of that truly evangelical covenant God was pleased to make with believing Abraham ... / by Philip Carey ...	Cary, Philip.	1690 (1690)	Wing C742; ESTC R31291	244,449	284

of the Supper whatever Circumstances were by the command of God to be Observed in the Celebration of the Type And after the same sort must we Reason if we will Reason aright concerning Circumcision and Baptism also And yet again Thirdly Even in the very Instance of this Argument Supposing a Corespondency of Analogy between Circumcision and Baptism yet there is no Correspondency of Identity For although it were granted that both of them did Consign the Covenant of Faith yet there is nothing in the Circumstance of Childrens being Circumcised that so concerns that Mystery but that it might very well be given to Children and yet Baptism only to men of Reason Because Circumcision left a character in the flesh which being Imprinted upon Infants did its work to them when they came of Age. And such a Character was necessary because there was no word added to the sign But Baptism Imprints nothing that remains on the Body and if it leaves a character at all it is upon the Soul to which also the word is added which is as much a part of the Ordinance as the Sign it self For which cause therefore it is highly requisite that the Parties Baptized should be capable of Reason that they may be capable both of the word of the Ordinance and the Impress to be made thereby upon the Soul Since therefore the Reason of the Parity doth wholly fail there is left nothing to Infer a Necessity of Complying in this Circumstance of Age more then in the other Annexes of the Type Then also the Infant must be precisely baptized upon the Eighth day And Females must not be baptized because such were not to be Circumcised But it were more proper if we would understand it aright to prosecute the Analogy from the type to the Antitype by way of letter and Spirit and Signification That as Circumcision figures Baptism so also the Adjuncts of the Circumcision shall signifie some thing Spiritual in the Adherences of Baptism And therefore as Infants were Circumcised So Spiritual Infants shall be Baptized which is Spiritual Circumcision For therefore Babes had the Ministry of the type to Signifie that we must when we give our Names to Christ become Children in Malice and then the type is made Compleat The Seventh Argument for Infants Baptism and whereon the greatest stress is laid by Mr. Allen Mr Baxter and others is drawn from the Church-member-ship of Infants under the former Administration That because Infants were comprehended with their Parents in the Jews Church state they are so still under the Gospel and therefore to be baptized Reply We know very well that Mr. Baxter and others do Assert the Church-membership of Infants before Abrahams time and that therefore it is a Moral Institution and so not Capable of being Repealed as other Jewish Rites were But that is a groundless Fiction and cannot be at all proved from the Scripture The Discussion whereof shall be reserved for the latter part of this Discourse In the mean season That they were admitted Members of the Jewish Church is Evident And it is also as Evident that God hath now quite pulled down that House of his broke up House-keeping and turned the Servants Infants and all out of Doors Rom. 11. 17. 24. The Natural Branches are broken of and God hath now built him a New house into which God hath admitted none as his Houshold Servants but Believers only or such as Profess so to be Moses saith the Apostle Heb. 3. 5. 9. was faithfull as a Servant in all his house But Christ as a son over his own House Whose House are we if we hold fast the Confidence c. Where the Servants of the new house are discribed te be Beleivers not Infants and therefore called Living stones and a Spiritual House 1. Pet. 2. 3. And that the Old House the Jewish Church with all the Appurtenances and Priviledges of it is pulled down and a new One Built into which Infants are not to be admitted is Evident from the Apostles Reasoning Heb. 7. 12. For the Priesthood being changed there is made of necessity a change also of the Law Which must needs Include Circumcision with all the Appurtenances and Priviledges belonging to it And therefore as Infants Church-membership came in with the Law of Circumcision So it went out and was repealed with it They were t is true of the Houshold of Old but it was by a positive Law Shew us the like now or you say nothing Sure it is There is now no Institution that makes Infants fellow Citizens with the Saints and of the Houshold of God neither are they to bo so accounted till they believe and are able to do Service in the House And if you say that among men Infants are counted of the Houshold tho they can do no Service we Answer that as Comparisons do not run upon four feet so it doth not follow that because we count our Infants of our Family therefore they are to be accounted members of Gods Family the Gospel Church unless God by any Institution had made them so The Houshold of God is called the Houshold of faith or a House Consisting of Believers Now unless you can prove Infants to be Believers they are not of this House For all the Servants here must be Believers either Really or at least historically and Professedly which Infants cannot be If it be Objected That as the Jews and their Children are broken off So the Gentiles and their Children are Ingraffed in their Room according to Rom. 11. 20. Because of unbelief they were broken off and thou standest by faith We Answer That the Reason why the Jews and their Children were broken off was not because they had not Believing Parents For Abraham Isaac and Jacob were still the Parents of them all They were Abraham's seed when they were broken off as well as before But the true Reason was because the terms of standing in the Church were now altered For before the Gospel came they stood members of the Old Jewish Church though as much unbelievers for many Generations as they were when they were broken off But now Abraham's Church state is at an end and all the Priviledges and Immunities cease The Jewish Church must give way to the Gospel Church The Messiah being come and about to build him a New House into which none are of Right to enter but such as are profest Believers For the Old House or Jewish Church was not intended to abide for ever but only to the time of Reformation And then the Law must be changed the Priesthood changed the Priviledges and Ordinances changed yea the Covenant changed Which they not believing being willing to abide in the Old House still and to remain Church Members upon the account of a meer Fleshly and Natural Birth still crying out Abraham is our Father and we are his Seed and are Free and were never in Bondage Wherefore they were broken off and that whether they would or

an Initiating into the Church though as the Church it self is a different Church from that under the Law so it hath different Subjects and Church Members and those to be Admitted upon different Grounds and to different Ends and in a different manner The one to be done in a private House and by a private Hand the other in some publick Place by the hand of some publick Minister appointed by the Church to administet the same But it follows not that because there is some Analogy between Baptism and Circumcision therefore one cometh in the room stead and use of the other For by the same reason we may as well conclude that Baptism cometh in the room and stead of the Ark Manna Rock c. And from such like Arguments drawn from Analogy what Jewish Rites may not be Introduced to the Justification of the Roman Church in their High Priest-hood and all other their innumerable Rites and Ceremonies which without any Institution of Christ or New Testament Authority they have Introduced upon the account of Analogy with Old Testament Rites and Ceremonies And therefore if we will follow this way of Reasoning from Infant Circumcision to Infant Baptism we must fall back not only to Popish but Jewish Ceremonies also Nor is that Plea sufficient to avoid it to say we bring not in a new Rite in Baptizing Infants if we use it not as Christ appointed So they might say of Bell Baptism and the Pharisees of their washing of Hands Cups and Vessels of Brass yet condemned by Christ because not Commanded but after Mens Traditions taught Papists say they bring not in a New Rite in their Mass yet we charge them with a great Sin in making it a Propitiatory Sacrifice and the Priest a Sacrificing Priest as the Jews The Corinthians did not bring in a new Rite yet when they used it otherwise than Christ appointed it was not to Eat the Lord's Supper 1 Cor. 11. 20. It being the Apostles Rule to use it as it was received by him of the Lord. And they that admitted Infants to the Lord's Supper or shall do it may say as much as you for Infants Baptism that they do only apply an Instituted Ordinance by way of Proportion to such Subjects though they are not Expresly called to a Participation thereof Object 12. But it is yet further Objected That though 't is true when God made a Promise to Abraham to be a GOD to him and to his Seed The Seed there mentioned is applyed to Christ Gal. 3. 16. He saith not unto Seeds as of many but as of one And to thy Seed which is Christ Yet this is not to be understood of Christ Personal but of Christ Mystical as in 1 Cor. 12. 12. And so is to be understood of the Visible Church of which Infants Born of Believing Parents are a part To this we Reply That we must not be put off with bare Affirmations but we expect Solid Proof from Scripture as to the point in hand it being evident that the Apostle Gal. 3. 16. refers not to Gen. 17. 7. but to Gen. 12. 2. 3. and Gen. 22. 17 18. as shall be afterward made manifest And whereas you say that the Promises are to be considered as made to Christ Mystical that is to the Visible Church the contrary appears Gal. 3. 16. where the Apostle affirms that Christ was the Seed to whom the Promises were made And in Verse 19 He saith the Law was added because of Transgressions 'till the Seed should come to whom the Promise was made Where it is Observable that the Law that is the Mosaical Administration is said to be before the Seed was come and was to have its Period then Now if by the Seed Christ be not to be understood Personally but Mystically for the Visible or Invisible Church take which you will then the Law could not have been before the Seed For God had His Church in Abraham's Family 400 Years at least before the Law was of which Christ was the Head and they His Mystical Body And so by this Interpretation the Seed should have been before the Law contrary to the Apostle who makes the Law to have been before the Seed and to have its Period when the Seed to whom the Promise was made was come And now the Promises running to Christ Personal GOD makes Him over for a Covenant to the Elect and all the Promises in Him Isa 42. 6. So that in Christ he is Our GOD and in Christ He takes us to be his People In Christ and a right to the Promises Out of Christ and Strangers to the Covenants of Promise Eph. 2. 12. So that it is evident that the Promises were first made to Christ Personal and in Him to His Mystical Body the Church who are united to Him by Faith Secondly As to that Scripture 1 Cor. 12. 12. For as the Body is One and hath many Members and all the Members of that One Body being many are one Body So also is Christ It rather seems also to be meant of the Invisible Church of true Believers than of the visible For the Apostle there calls none the Body of Christ but such as had received the Gifts of the Spirit And such as by one Spirit as the concurring Cause had been Baptized into one Body yea such who had received the Spirit to profit withal such that had a real Sympathy one with another Verse 26. If one Member suffers all the Members suffer with it If one Member be Honoured all the Members rejoyce with it All which cannot in any tollerable Sense be applyed to the visible Church amongst whom there are many Hypocrites that never received the Spirit nor by the Spirit could sympathize one with another But however it be most certain it is that Infants are not called the Body of Christ if it be meant of the visible Church Indeed by Virtue of the Grace of Election some of them may be Members of the Mystical Body the Invisible Church but not at all Members of the Visible Especially from this Chapter where it is said that if one Member suffer all the Members suffer with it and the Manifestation of the Spirit is given to every one to profit withal which cannot be applicable to Infants For none in this Chapter are counted the Body of Christ but such as are useful to the Body as an Eye an Ear a Hand a Head c. as v. 21. The Eye cannot say to the Hand I have no need of thee nor the Head to the Foot I have no need of you From whence we draw these two Conclusions First every Member in a Church stands in need of the help of all the other Members Secondly That every Member in a Church must be useful in his place to the rest of the Members But of what use are Infants to the rest of the Members in respect of Edification So that notwithstanding this Objection It is plain that all the Promises respecting Spiritual

it is strange that all Flesh should so soon have corrupted its way that God saw Cause to bring the Flood upon the World of the Vngodly And surely if there had been any such Covenant Holiness as is imagined before the Flood there would have been some Godly Society some greater Number of Believers to have been preserved beside Noah and his Family Who were not all Godly neither there was a Cham even among them which would not have been if there had been such a Lineal Conveyance of Grace and Covenant Holiness from the Father to the Son as is affirmed § 5. Fourthly Though Infant Church-membership did indeed take place as an Ordinance of God before the Ceremonial Law was instituted It doth not therefore follow that it was a Moral Institution and therefore not to be Repealed For so did Sacrifices also and the building of Altars for the Worship of God as is evident in what is related concerning Abel and Noah and yet there is none but take it for granted that they are now abolished Nay even Circumcision it self was in use in the Church of God 400 years before the Proclaiming of the Law to that People in the Wilderness and yet there is none that reckons it therefore to be a Moral Institution or that questions the Repeal thereof together with the rest of those Ceremonies which were imposed on them till the time of Reformation § And whereas we are told that if Infant Church-membership be Repealed it must be either in Justice or in Mercy It may be neither in Judiciary Justice nor in Favourable Mercy but from a pure Act of God's Soveraignty who as he is highest Lord of all may do with his own what he listeth having an Unlimitted and Boundless Right to Bestow or Revoke what he pleaseth according to the Counsel of his own Will For though the Gifts and Callings of God are without Repentance in respect of Inward and Spiritual Blessings yet not so in respect of outward Priviledges But that the Repeal in question is not to the Loss but rather to the Spiritual Advantage of Parents and Children and consequently in Mercy to both hath been already sufficiently manifested in the foregoing parts of this Discourse § 7. So that it clearly appears that the Novel Opinion which hath been lately started concerning the Morality of Infants Church-membership hath no Scripture Foundation for the support thereof it being evident that as it came in with the Law of Circumcision so it went out and was Repealed with it For the Priesthood being changed there is made of necessity a change also of the Law Heb. 7. 12. Which must needs include Circumcision with all the Appurtenances and Priviledges thereunto belonging as hath been before abundantly proved SECT XVII § 1. FOR a Conclusion therefore unto the whole of what hath been offered on this Subject in this and the foregoing parts of this Discourse It is now at last with all Humility presented unto God's People to consider whether it be not their high Concernment Speedily and Effectually to endeavour a thorow Reformation of so great an Abuse in the Divine Service as the Practice of Infant-Sprinkling hath been now proved to be It being no other than the Change of a Divine Institution and that not only in respect of the Subject Infants being substituted in the Room of Professed Repenting Believers But also in respect of the due Form or Manner of its Administration Sprinkling being used instead of Dipping And so in both Respects making void the Commandment of Christ It was the Commendation that Paul gave the Corinthians 1 Corinth 11. 1 2. That they had kept the Ordinances as they were delivered unto them Certainly Jesus Christ is very Punctual in things of this Nature and he will one day call men to an account for their Deviations in matters of such importance If men are careful to see that their Laws be strictly obeyed without which they reckon their Authority slighted What may we think of the Laws of the Great King And whether or no will he not reckon his Authority slighted in our present case when he cometh to make Inquisition concerning such as have not demeaned themselves according to the Divine Prescript We know with what severity God proceeded against Nadab and Abihu for their presuming to Change his Ordinance of Old by Offering up Strange Fire which he had not Commanded Lev. 10. 1 2. We know also what befel David and the People of Israel who had made a New Cart for the Carriage of the Ark which was to have been born on the Priests shoulders only They might have pleaded as well as you that this was not expresly forbidden But yet nevertheless For this Cause the Lord made a Breach upon them for that they did not seek him after the due Order 1 Chron. 15. 13. In reference whereunto let that Scripture also be duly considered Isa 24. 5 6. Because they have transgressed the Laws changed the Ordinance broken the Everlasting Covenant therefore hath the Curse devoured the Earth and they that dwell therein are desolate therefore the Inhabitants of the Earth are burned and few men left § 2. That Infants Baptism hath no Footing nor Foundation at all in the Word of God hath been already at large demonstrated And that it is made use of to the Justling out and making void the Commandment of Christ in reference to the Baptism of Believers hath been also evinced and all the most Material Arguments which are usually urged for the support thereof have been with Scripture Evidence Refuted The Lord grant a hearing Ear and an understanding Heart and an obedient Mind that the present Testimony rise not up at last as a Witness against you For the Lord the God of gods even the Lord the God of gods he knoweth and Israel at length also shall know if it be in Rebellion or if it be in Transgression against the Lord that the present Witness is born and if it hath not rather been done with his Approbation and at his Commandment in order to the stirring up all that truly love and fear God's Name to a sincere endeavour after the Primitive Purity and that both in respect of Doctrine and Worship § 3. Certain it is that these things will be found at length to have been of Highest concernment unto us and must therefore be our most Serious Practise and Faithful Endeavour as BOOKS Printed for John Harris at the Harrow against the Church in the Poultrey 1. A Discourse of Divine Providence 1. In General That there is a Providence Exercised by GOD in the World 2. In Particular How all Gods Providences in the World are in order to the good of his People By the late Learned Divine Stephen Charnock B. D. sometimes Fellow of New Colledge in Oxon. Price bound Three Shillings 2. THe Balm of the Covenant Applied to the Bleeding Wounds of Afflicted Saints First Composed for the Relief of a Pious Worthy Family Mourning over the Deaths