did baptize and all Ministers ought to administer the same Ordinance to the end of the World. The nature and order of the Commission cuts this Objection to pieces For if the person be a Disciple a Believer he is to be baptized let his Parents be Jews Heathens or Christians 't is all one If you had the like grounds to baptize Infants we should contend no longer with you 3. When you can prove the Faith of the Parents or their subjection to the external Rite of Baptism adds any spiritual advantage to their Children or such as gives them a right to Baptism we will give up the Controversie Object But whereas you say Baptism was always done by dipping the Body all over in Water how can that be since some were baptized in Houses Answ I answer That is a fancy a thing asserted without the least shadow of ground tho no less Men than our late worthy Annotators seem to affirm this very thing for notwithstanding the Jaylor and those of his were baptized the same hour of the Night c. Yet can any suppose they could not go out of the House so late might there not be a Pond or some River near whithersoever they went or wheresoever it was done it is no matter they were baptized which has been sufficiently proved to be Immersion or dipping the Body in Water Object But say what you will the Baptism of Infants is of God for there was a multitude of Children of old baptized to Moses in the Cloud and in the Sea. Answ We have shewed you that was but tropically called Baptism and also that Baptism is a pure New-Testament Ordinance tho 't is like that as some Learned Men have said might be a Type of this Ordinance they being as it were buried or overwhelmed in the Sea and under the Cloud But if that may justifie Infant Baptism it will allow you to baptize Unbelievers also for there was a multitude of mixt People who went through the Sea with Israel besides much Cattel And a mixt multitude went up also with them and Flocks and Herds even very much Cattel Exod. 12. 38. All these were doubtless baptized metaphorically and typically as well us Children under the Cloud and in the Sea therefore this can be no proof for Infant-Baptism CHAP. XIII Shewing the evil Consequences Absurdities and Contradictions that attend Infant-Baptism as 't is Asserted and Practised Object BVT what harm is there in Baptizing of Children is it not an innocent thing can it do the Child any hurt Answ The harm will be to the Parents and Ministers who do that in Christ's Name which they have no Authority from him to do If it do any harm to Infants 't is not till they are grown up and then it may be a means to blind their Eyes and cause some of them to conclude they in Baptism became the Children of God were regenerated made Christians Members of Christ and Heirs of the Kingdom of Heaven and cause others to think they were then rightly baptized and so to look after no other Baptism Whereas poor Souls they are all unbaptized Persons having never had any Baptism at all but Rantism Pray see what Mr. Danvers hath said upon this Respect 1. But is it no harm to alter Christ's Order in the Commission who requires Faith and Repentance to precede or go before Baptism or first to make them Disciples by Teaching and then to Baptize them And for Men to invert this Order as to baptize them then teach them Repentance and Faith sure it must be an evil and hurtful thing so to do 2. Is it not an evil thing to change the true subjects of Baptism who are Believing and Understanding Men to ignorant Babes who neither know good nor evil 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism which are many as you have heard and by administring it to poor Babes render it wholly an Insignificant thing 4. Is it not an evil and a shameful thing to change Baptism into Rantism from Dipping the whole Body to Sprinkling or pouring a little Water upon the Face and to pronounce an Untruth in the Name of the Lord saying I baptize thee in the Name of the Father of the Son and holy Spirit you not doing the thing nor have any Authority so to do nor to baptize Children at all much less to sprinkle them 5. Is it not an evil and harmful thing and a great error to say Baptism takes away Original Sin whereas nothing can do that nor Actual Sin neither but the Blood of Christ 6. Is it not a foolish thing and a Lye to say Children have Faith and are Disciples who are not capable of Understanding to assert a thing that no Man has any ground to believe nor can't without offering violence to his Reason 7. Is it not a weak thing to open a Door into the Church which Christ hath shut up 8. Is it not weak and an absurd thing to say that Infants can't be Saved except they be Baptized partly because Christ saith Except a Man be born again he cannot see the Kingdom of God Baptism as some of you say taking away Original Sin As if it were in the power and at the will of the Parents to save or damn their Children For this is intimated by this Notion of yours If the Parents or Friends baptize the Child it shall if it die in its Infancy be saved but if they nor no other indeavour to get it Baptized the Child is lost and must perish How can outward Water saith Mr. Charnock convey inward-Life How can Water a material thing work upon the Soul in a Physical manner Neither can it be proved That ever the Spirit of God is tied by any Promise to apply himself to the Soul in its Gracious Operations when the Body is applied to the Water He says Water applied to the Body Because the adult Person who sat under the preaching of the Word cannot be saved without Regeneration Can't God save poor dying Infants unless the same change by the Spirits Operations pass upon them Is not God a free Agent may he not do what he pleases and magnifie his Grace to poor dying Infants through the Blood of his Son in other ways than we know of Do not secret things belong to him what Vanity is there in the minds of some Men 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons either the Adult or Infants is the Opus operatum of Baptism think you a likely way or means to beget or bring forth Children to Christ or make Disciples of them Baptism signifies no thing it being but a Sign where the inward Grace signified by it is wanting 9. Is it not strange that you should say That none but the Children of Believers ought to be Baptized And that Baptism is absolutely necessary to Church-Communion or an initiating Ordinance And yet
we doubt not but it is so in some good sense between the Almighty and a Believer who is the only Subject i. e. there is indeed a mutual Stipulation on both Parties in that Solemnity but an Infant can do nothing herein Baptism saith Bullinger is an Agreement or Covenant of Grace which Christ enters into with us when we are baptized c. Fourthly Baptism is called the Baptism of Repentance for the Remission of Sins one end of this Ordinance therefore is this viz. To testify the Truth of our Repentance and to engage us thereby to bring forth Fruits meet for amendment of Life As their Sins are not forgiven them saith Mr. Baxter till they are converted so they must not be baptized for the Forgiveness of Sins till they profess themselves converted seeing to the Church non esse non apparere is all one Repentance towards God and Faith towards our Lord Jesus Christ is the sum of that preaching that makes Disciples Acts 20 21. Therefore both these must by Profession seem to be received before any at Age are Baptized And that no other say I besides them at Age ought to be baptized by this very Argument is very clear and evident Bullinger as he is quoted by Mr. Baxter I find speaketh thus viz. To be baptized in the Name of our Lord Jesus Christ saith he is by a Sign of Baptism to testify that we do believe in Christ for the Remission of Sins First mark it is not only an Ingagement to believe hereafter but the Profession saith he of a present Faith. Secondly And that not a common Faith but that which hath Remission of Sin. Farewel to Infant Baptism a present Faith is required of such that are to be baptized nay and more a present profession of it too Infants have neither Faith nor can they profess it Ergo they are not to be baptized Fifthly Another End of Baptism is as one well observes to evidence present Regeneration whereof saith he it is a lively Sign or Symbol Hence 't is called the Washing of Regeneration what signifies the Sign where the Thing signified is wanting Baptism is frequently called the Laveâ— of Regeneration it being a Sign or Figure of it to the Person Baptized Christ hath instituted no Baptism saith Mr. Baxter but what is to be a Sign of present Regeneration but to Men that profess not a Justifying Faith it cannot be administred as a Sign of Regeneration Therefore he hath instituted no Baptism to be administred to such Does not this Argument make void the Baptism of Infants as well as Adult Unbelievers by the Ancients Let Mr. Baxter take it again but with a very little alteration Christ hath instituted no Baptism but what is to be a Sign of present Regeneration but to little Babes that profess not a justifying Faith it cannot be administred as a Sign of present Regeneration therefore he hath instituted no Baptism to be administred to Infants The stress of the Argument lies in the Institution of Christ in that no Baptism is instituted and commanded by Christ but what is a Sign of present Regeneration not Future therefore Infant-Baptism can be no Baptism of Christ Sixthly Baptism is called An Answer of a good Conscience by the Resurrection of Christ from the Dead or the Covenant of a good Conscience by the Resurrection of Christ as saith Sir Norton Knatchbul in his Learned Notes printed at Oxford 1677. in the belief of which Resurrection we are saved saith he as they were saved by the Ark. But now Infants cannot Covenant thus nor Witness thus in Baptism by a Belief of the Resurrection which saith the said famous Learned Man Baptism is an emphatical Figure or a particular Signal of to the Person baptized See what our Late Annotators speak upon the place In Baptism say they there is a solemn Covenant or mutual Agreement between God and the Party baptized wherein God offers applies and seals his Grace stipulating or requiring the Parties acceptance of that Grace and devoting himself to his Service and when he out of a good Conscience doth ingage and promise this which is to come up to the terms of the Covenant that my be properly called the Answer of a good Conscience it seems say they to be an allusion to the manner of Baptizing where the Minister ask'd the Party to be Baptized concerning his Faith in Christ and he accordingly answered him Dost thou believe I believe c. Acts 8. 37. Now are Children capable to do any of this Can they covenant with God Can they answer a good Conscience by believing the Resurrection of Christ or can Baptism appear to be a Symbol of it to them No nor indeed can Rantism be so to any other I mean to the Adult Seventhly Baptism hath another End and Use assigned to it viz. That the Party baptized may have an orderly entrance into the Visible Church and so have a right to partake of all other Ordinances and Priviledges thereof as breaking of Bread c. This hereafter I shall make fully appear nor is it any other thing than is generally owned by Christians and eminent Men but Infants cannot be admitted to those Priviledges viz. to the Sacrament of the Lord's Supper c. and therefore ought not to be baptized for he that has right to one cannot be denied the other by any Ground or Authority from God's Word CHAP. IX Containing several other Arguments proving why not Infants but Believers only are the true Subjects of Baptism IF there is no word of Institution or any thing in the Commission of Christ for Baptizing Infants but of Believers only then not Infants but Believers only ought to be Baptized But there is no word of Institution or any thing in the Commission of Christ for baptizing Infants but of Believers only Ergo not Infants but Believers only are the Subjects of Baptism The Major Proposition is undeniable for if Infants may be baptized in the Name c. without any Authority from Christ or word of Institution or the least intimation of it in the great Commission what Innovation can we keep out of the Church This is enough to cause any Protestant to renounce his Religion and cleave to the Romish Communion who asserts the Church's Power is such that without a word of Institution she may do the Lord knows what Nor do they as far as I can find assert Infant-Baptism from the Authority of the Scripture but from the Power Christ has left in the Church in which they seem more honest than some Protestants that pretend to maintain this Rite by plain Scripture-proof without the least shadow or intimation of any such thing to the palpable Reproach of the Christian Religion As to the Minor 't is evident and owned by the Learned that those who are enjoined to be baptized in the Commission Matth. 28. are first to be taught or made Disciples But Infants cannot be made Disciples
where it is said in the Law of bathing the Flesh and washing the Cloaths of the Unclean it is not meant but of baptizing the whole Body c. but if the Greek word would bear sprinkling or pouring yet that will not justify Men thus to baptize because not according to the Vsage of the Primitive Church nor doth it answer or reach the Signification of this Ordinance which is the Death Burial and Resurrection of Jesus Christ together with our Death to Sin and rising with him to walk in newness of Life to represent which great Mystery it was ordained as you will find if you read this Treatise I have been the larger upon this because if Baptism is nothing less nor more nor any other Act than Immersion or total dipping the whole Body c. than abundance of godly Christians must seek after true Baptism neither can Infants it appears from hence be the Subjects of it sith their tender Bodies can't bear it in these cold Climates without palpable danger of their Lives as our Opposites confess and formerly by woful Experience found to be so Jesus Christ never appointed an â—â—â—â—nance to destroy the Lives of any of his Creatures â—ut why will not our Brethren keep to the great Instiâ—ution and exact Rule of the Primitive Church Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation since God hath brought forth greater to the praise of his own rich Grace in our Days And why should a Tradition of the Antichristian State be so zealously defended The Church will never certainly appear in its Primitive Glory till this Rubbish be remov'd which is nothing less than to take a Stone of Babylon and lay it in Sion for a Foundation Besides it doth not a little reflect upon the Honour of the Lord Jesus thus to derogate from his holy Law who is appointed Heir of both Worlds who hath settled in his Church that Religion and every Ordinance thereof which must remain unalterable to the end of Time or Consummation of all things He as our Annotators well say is the Builder of God's House propagating a holy not a fleshly Seed for himself and hath appointed and fixed on the Matter and Form thereof as seemed good in his own sight who is the brightness of the Father's Glory and express Image of his Person c. And what an account our Brethren or others will be able to give to him for presuming to do any thing contrary to the Apostolical Constitution when he comes to judg the Quick and the Dead I know not As touching that great Argument for Infant-Baptism taken from the Covenant made with Abraham tho something is here said in Answer and enough hath been said by others formerly yet I must acquaint the Reader there is a most excellent Treatise prepared written by a very worthy and judicious Person and ready for a timely Birth wherein that grand Objection and all â—thers are answered beyond what any I think have â—itherto doâ—â— But if we should grant all they say of Abraham's Fleshly Seed and Foeâ—â— Holiness yet that will not prove Children to have a Right to Baptism because Baptism as well as Circumcision was is a meer positive Law and wholly depends on the Will and Pleasure of the Law-giver which is in this Treatise opened and asserted again and again and not without good Reason But lest I should keep the Reader too loong at the Door I shall conclude this Epistle with my hearty Prayers that God would be pleased in Mercy to open our Brethrens Eyes or ours wherein either they or we lie short as touching any part of God's Will and let us strive to live in Love and Concord together wherein we do or can agree 'T is Truth I contend for and that Truth which was once delivered to the Saints and shall I hope whilst I am in the Body who now as well as formerly subscribe my self thy Servant for Jesus sake Aug. 6. 1688. Benj. Keach Advertisement IF any desire to be furnished that excellent Book written some times since by Mr. William Kiffin proving no unbaptized Person ought to be admitted to the Lord's Table may have them at Mr. Nath. Crouch's at the sign of the Bell in the Poultry or at the Authors House in Southwark Gold Refin'd or Baptism in its Primitive Purity CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism and how they have endeavoured to refine it from all Human Mixtures to the great Satisfaction and Establishment of many Persons in the Land yet notwithstanding finding how that still a Multitude of gracious People remaing very ignorant about it and otherâ— very obstinately and reproachfully do slight and contemn it casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution both from the Pulpit and the Press I have been put upon writing something further in the Defence of our selves and Practice herein And that I may the more regularly proceed in this Work I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming or the End of the World. First of all it may be necessary to shew you that this Ordinance was instituted and ordained by our Lord Jesus and given forth by him soon after he rose from the Dead and a little before he ascended into Heaven see Mat. 28. 18 19 20. Mark 16. 16. And Jesus came and spake unto them saying All Power is given unto me in Heaven and in Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Spirit Teaching them to observe all things that I have commanded you and lo I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority Secondly he delegates a Power to his Disciples Thirdly he subjoyns a gracious Promise to them 1. The Power and Authority which he asserteth to himself is all Power in Heaven and Earth Power to institute and appoint Laws and Ordinances how and after what manner God ought in Gospel-Times to be worshipped Power to give Repentance and Remission of Sins Power to congregate to teach and govern his Church as the supream Lord Head and Ruler thereof yea and Power to give Eternal Life to whomsoever he pleaseth This was inherent in him as God blessed for ever given to him as our Mediator given to him when he came into the World but more especially confirmed to him and manifested to be
limited to the Apostolical Office or that it must be done by Men extraordinarily qualified and called forth and none else Moreover whereas 't is said by some that he who takes upon him to baptize ought to have Power to work Miracles as the Apostles did this seems very strange seeing the Text saith expresly that John the Baptist the first and most eminent Baptizer did no Miracle yet the People made no Objection against him or his Power to baptize notwithstanding Quest But had not John an express Commission to baptize Answ That his Baptism was from Heaven or that he did receive Command to baptize 't is evident yet we read not when or how he received such Commission but let his Commission be what it would and never so full it could not be fuller or more plain than the Commission we have lest us Jesus Christ Mat. 28. 19 20. Go teach all Nations baptizing them and lo I am with you always to the end of the Word Now as this Commission authorizes the Disciples of Jesus Christ to preach to the end of the World so it equally impowers them to baptize and the same Argument that is brought against baptizing viz. not having an extraordinary Mission holds as strong against Preaching and the practice of all Ordinances whatsoever as well as that therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church or to say it ceased when the extraordinary Gifts ceased sith there is no other Commission that injoyns Christ's Disciples to preach c. but that which as well injoyns them to baptize those who are discipled by the Word Object But since the practice of Baptism in Water was lost in the Apostacy how could it be restored again without a new Mission Answ That makes against the Restoration of other Gospel-Ordinances which were lost as well as Baptism in respect of the Purity of them as practised in the Primitive Times But as the Children of Israel had lost for many Years the Ordinance of the Feast of Tabernacles yet by reading in the Book of the Law there was such a thing required they immediately revived it and did as they found it written without any new Mission or extraordinary Prophet to authorize them so to do even so ought we to act God's Word being a Warrant sufficient to justify us in so doing CHAP. II. Shewing what Baptism is from the literal and true genuine and proper Signification of the word Baptism IN shewing the signification of the word Baptism we will with all Impartiality give the Judgment of the Learned 't is a Greek word therefore let us see what the Learned in that Tongue generally have and do affirm to be the express signification thereof And such hath been our care and pains together with a Friend of mine some time since deceased who was several months in my House as to examine the Writings of divers eminent Men upon this Account amongst which are Scapula and Stephanus Pasor Minshew and Leighs Critica Sacra Grotius Vossius Casaubon Selden Mr. Daniel Rogers Mede Chamiers Dr. Taylor Dr. Hammond Dr. Cave Hefychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with many other Learned Men nay all indeed who are impartial agree with one Voice that the primary proper and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is mergo immergo submergo obrâ—o item tingo quod fit immergendo that is in English to immerge plunge under overwhelm as also to dip which is done by plunging True in a less proper or remote sense because thing that are washed are commonly dipped or covered all over in Water it is put for washing Luke 11. 38. Heb. 9. 10. Mark 7. 4. And we dare modestly assert that no Greek Author of any credit whether Heathenish or Christian has ever put Baptizing for Sprinkling or used those words promiscuously the Greeks have a peculiar word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo which as a Learned Author observes is ever used in Scripture by the Holy Spirit when he speaks of such a thing as 〈…〉 yea 't is used three times in one Chapter viz. Heb. 9. 13 19 21. and is always translated Sprinkling Neither is there saith he any one place of Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize or used to signify baptizing Neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo is rendred Sprinkling or used to signify such a thing as Sprinkling This being so and certainly so it is How strangely hath the World and many Godly Christians been deceived thinking they have been Baptized when in truth they never were to this day but only Rantized We have had many long and tedious Disputes and perplex'd Controversies about the true Form or Manner of Baptizing whereas the thing in difference is properly not the Manner or Form of Baptizing but what Baptism is for as one observes A Man may ride many ways viz. East West c. backward forward apace or slowly c. yet all this is riding still whilst the Man moves to and fro on Horse-back because the very formality of that Action of riding consists is being carried by a Beast but while he moves upon his own Legs up and down you cannot at that time denominate him riding In like manner a Man may be Baptized Anglicè Dipped or put under the Water many ways viz. forward backward sideway towards the right Hand or Left with a quick or slow Motion and yet all the while be Baptized if he is put under the Water for in such respect the Form or manner of Baptizing i.e. Dipping doth consist the manner of Baptizing is one thing and the manner of Rantizing is another Sprinkling is Sprinkling let it be done how you please but it never was nor never will be Baptizing And that Baptism is any thing else than Dipping or Washing which is by plunging or dipping we do utterly deny for as the cutting off a little bit of the Foreskin of the Flesh and not the twentieth part round is not Circumcision so sprinkling a little Water on the Face is not Baptism As it would be ridiculous and very absurd to call that Circumcision so it is as false and ridiculous to call Sprinkling Baptizing If Accidentals or meer Accessaries be wanting unto Baptism saith one there may be right Baptism notwithstanding but abstract the absolutely Necessaries 't is not only none of the Baptism of Christ but truly not any Baptism at all Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies not to Sprinkle yet not only to Dip and overwhelm in Water but also to Wash and so 't is rendred in the Lexicons as must be acknowledged by you Answ If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash yet it is a real total washing only such a washing as is by Dipping Plunging or swilling
without the Profession of a saving Faith or any Precept for so doing then must we not baptize any without But saith he the Antecedent is true therefore so is the Consequent 1. I have saith he shewed you John required the Profession of true Repentance and that his Baptism was for Remission of Sins 2. When Christ layeth down the Apostolical Commission the Nature and Order of the Apostles Work it is first â—o make them Disciples and then to baptize them in the Name c. That it was saving Faith that was required of the Jews and profest by them Acts 2. 38. is plain in the Text. The Samaritans believed and had great Joy and were baptized c. The Condition upon which saith he the Eunuch must be baptized was if he believed with all his Heart Paul was baptized after Conversion Acts 9. 18. The Holy Ghost fell on the Gentiles before they were baptized Acts 10. 44. Lydia's Heart was opened before she was baptized and was one the Apostle judged faithful Acts 16. 14. So he goes over with all the Scriptures we have mentioned proving they were Believers and none else that all along in the New Testament were baptized 't is strange to me that the Man should have such clear Light and plead for the Commission and the Practice of the Primitive Christians and yet dare attempt to sprinkle Children having neither a Command from Christ or a Precedent from the Apostles for any such thing Object I know 't is objected Baptism was administred only to Believers in the Apostles time but that was the Infancy of the Church Answ I am not a little troubled to hear any Man to argue after this manner for though it be granted in the Apostles days the Church was newly constituted and so might be said to be new born yet to say that was the Infancy of the Church as Infancy imports in our common Acceptation Weakness or Imperfection is a false and foolish Assertion 1. Because that was in truth the time of the Churches greatest Glory Perfection and Beauty and very soon after the Apostles fell asleep the Church though she grew older yet she decayed and Corruptions crept in the Church might in that respect be compared to a glorious Flower that as soon as ever it is blown and quite put forth it is in its Glory and let it stand a while and it soon fades and loses much of its Lustre and Beauty even so did the Church of God and it was foretold also by the Apostles it would so after their departure come to pass by the entring in of grievous Wolves who should not spare the Flock i. e. the Church nay the Spirit of Antichrist Paul saith or Mystery of Iniquity did even then work in the Apostles days And St. John speaks to the same purpose Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that this is the last time and indeed all generally believe the Church continued not a pure Virgin to Christ much longer than one hundred Years after his Death now then shall any presume to say that was the Infancy of the Church as if the Church arrived to clearer Light Strength and Glory in after-Times But 2. Had not the Gospel-Church in that Age the extraordinary Apostles with it like to whom never any rose after to succeed them nay such who were conversant with the Lord Jesus after he rose from the Dead and spake to him mouth to mouth and did eat and drink with them as Peter saith Acts 10. 3. Had not the Church then extraordinary Gifts nay such an infallible Spirit and Presence of Christ with her that her Sons could clearly discern Spirits and know when they speak and when the Spirit spake in them Now speak I not the Lord. 4. Was not that Church set up to be a Patern or perfect Copy after which all succeeding Churches were to write can we think that others ever attained to the like much less to greater Light and Knowledg than they These things considered fully shew the folly and weakness of this Assertion and Objection But if Believers were the only Subjects of Baptism in the Primitive Time and this was according to the Commission of Christ and Practice of those days how came this Order and Administration to be altered and changed I mean by whose Authority nay and which is worst of all if that Infant-Baptism may be deem'd to be a Divine Rite or an Ordinance of God sith 't is not recorded in the Scripture nor practised in the Apostles Time it renders not only the Gospel-Church weak and imperfect but Christ himself unfaithful or less faithful than Moses who was but the Servant and yet lest nothing dark or unwritten which God commanded him but did do every thing exactly according to the Patern shewed him in the Mounâ— Nay and by the same Argument since Infant-Baptism was not instituted by Christ noâ— practised in the Primitive Church and yet may be admitted as a Divine Ordinance of Christ and so practised by Christians why may not all or many other Rites and Sacraments owned and maintained in the Romish Church be admitted also But Object I have heard some say Is it my where forbid Answ To which I answer where are such things as Crossings Salt Spittle and Sureties c. forbid At this Door what Inventions and Innovations may not come in or be admitted of such a dangerous Consequence is this that it would undo us all Object But say you at that time i. e. at the first preaching the Gospel and planting Churches Adult Persons were baptized only because they were before they believed either Jews or Heathens but when they believed and were baptized their Children had a right to Baptism likewise Answ This is soon said but hardly nay not at all to be proved For it cannot be their Childrens right without Authority or Command from Christ for if we should grant all our Brethren say concerning Abraham's Seed and of their Childrens being in Covenant this will not justify their Practice of baptizing them if they argue thus till Dooms-day except Christ hath left them a Precept or his Church a Precedent so to do for Abraham's Seed though they were such a thousand times over had no right to Circumcision until he received the word of Command to circumcise them from the great God. Nor had Lot and other godly Men in that day any right to that Ceremony who were not of Abraham's Family because God limited his Command to himself his Sons and Servants or such who were bought with Mony and so came into his House Secondly We desâ—re it may be considered that the History we have of the Gospel-Church in the Apostles days from the first planting of the Church at Jerusalem till St. John received his Revelations contains more than â—ifty Years and there was no â—ewer than three thousand Persons
say that concerning the baptizing of the Adult both Jews and Gentiles we have sufficient Proof from the 2d 8th 10th and 16th Chapters of the Acts but as to the baptizing of Infants they can meet with no Example in Scripture Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our blessed Saviour He that believeth and is baptized shall be saved but he that believeth not shall be condemned plainly thus Faith and Baptism will bring a Man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism saith he be necessary so is Faith much more for the want of Faith damns absolutely it is not said so of the want of Baptism If Paul declared the whole Counsel of God unto the Churches and Primitive Christians and yet never declared or made known to them Infants Baptism Then Infants Baptism is none of the Counsel of God. But Paul did declare unto the Churches and Primitive Christians the whole Counsel of God but never declared any thing to them of Infants Baptism Ergo. The Major Proposition can't fairly be denied and as to the Minor see Acts 20. 27. For I have not shunned saith he to declare unto you all the Counsel of God. It appears by the Context that he concluded he could not be pure from the Blood of all Men if he had not been faithful in this matter i. e. in making known all the whole Will of God to them Paul was the great Apostle of the Gentiles and he spake these words to a Gentile Church viz. the Church at Ephesus and therefore it is the more remarkable God hath by his Mouth made known all things that are necessary for us to know or understand of his Counsel or our Duty See our late Annotators on this Verse God's Decree to save all that believe in Christ or the whole Doctrine of Christianity as it directs to an holy Life whatsoever God requires of any one in order to a blessed Eternity this is that which say they the Pharisees rejected Luke 7. 30. and so do all wicked and ungodly Men who refuse to take God's Counsel or to obey his Command Now Baptism is that part of God's Counsel which the Pharisees rejected against themselves Moreover in Chap. 19. it appears he opened and explained that great Ordinance to those Christians at Ephesus at the first Plantation of the Church there but not a word of their Duty to baptize their Infants nor was there any reason he should it being none of God's Counsel If whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or left therein then Infant-Baptism is not of God. But whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture c. and yet Infant-Baptism is not contained therein Ergo Infant-Baptism is not of God. That the Holy Scripture contains in it all things that are necessary for us to believe and practice in order to Eternal Life is acknowledg'd by all worthy Men both Ancient and Modern and that Infants Baptism is not contained in the holy Scripture we have proved The holy Scriptures saith Athanasius being inspired from God are sufficient to all Instructions of Truth Isychius saith Let us which will have any thing observed of God search no more but that which the Gospel doth give unto us All things saith Chrysostom be plain and clear in the Scripture and what things soever be needful are manifest there If there be any thing needful to be known or not to be known we shall learn it by the Holy Scriptures if we shall need to reprove a Falshood we shall fetch it from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lack that ought to be taught or learned we shall also learn it out of the same Scriptures Augustin saith Read the Holy Scriptures wherein ye shall find fully what is to be followed and what to be avoided And again he saith In these therefore which are evidently contained in the Scriptures are found all things which contain Faith manner of living Hope and Love. Let us seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Luther saith there ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the Holy Scriptures let other Teachers and Hearers with their Doctrine be accursed Basil saith that it would be an Argument of Insidelity and a most certain sign of Pride if any Man should reject any things written and should introduce things not written Let this saith Calvin be a firm Axiom that nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is contained in the Law and Prophets and after in the Apostolical Writings It is saith Theophilact the part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Bellarmine saith that though the Arguments of the Anabaptists from the defect of Command or Example have a great force against the Lutherans for as much as they use that Rite every-where having no Command or Example theirs is to be rejected yet is it of no force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture for the Apostles speak with the same Spirit with which they did write but this of baptizing of Infants is an Apostolical Tradition c. And lastly to close with this Argument take what Mr. Ball saith We must for every Ordinance look to the Institution saith he and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own pleasure and 't is our part to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he taught us If this worthy Man speak Truth as be sure he did and his Doctrine be imbraced certainly our Brethren must never sprinkle nay baptize one Child any more If no Man or Woman at any time or times were by the
those Anabaptists were very ill Men and guilty of several immoral Actions and held great Errors yet how unreasonable and uncharitable a thing is it to render all those People of that Perswasion in those times and also since to be as bad and as like guilty especially considering that the Principle and Practice of baptizing believing Men and Women in it self is so harmless a thing and no ways tends to lead Persons to such Evils For by the same Rule might not the best and most holy Church and People in the World or ever were in the World be censured and reproached and neither the Church of the Jews nor the Gospel-Church in the Apostles days escape sith in the first there were very ill Persons as Chora Dathan and Abiram and many others and in the last a Judas a Diatrophes an incestuous Person who was guilty of worse or more shameful Fornication then what was amongst the Gentiles as the Apostle affirms Besides as Mr. Danvers observes those of the same Opinion in former times are acknowledged to be godly and good Men or have an honourable Character given them and this too by the ample and authentick Testimony from their greatest Enemies he cites Raiâ—trus the Bloody Inquisitor of those in France and Baronius and Cassander of those in Germany nay and Mr. Baxterâ— himself who though he has been found free enough in his Reproaches yet to give him his due is pleased to witness to our Innocency in this Nation take his own words saith he That Anabaptists are godly Men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintain'd that it is not determined in the Scripture but dependeth upon Tradition of the Church And I know as good and sober Men of that Mind as of theirs who are most against them c. And again he saith that Augustin and many Children of Christians were baptized at Age and that the Controversie is of so great difficulty that if in all such cases none that differ be tolerated we may not live together in the World or Church but endlesly excommunicate or prosecute one another But blessed be God we need not the Testimony of Men having the Testimony of our own Consciences which is our rejoycing as the Apostle saith that in Simplicity and godly Sincerity not by fleshly Wisdom but by the Grace of God we have had our Conversation in the World. Tho there may be some of our Communion who may be under Guilt and gross Enormities and mistaken Principles and Notions to our great Grief and Sorrow as well as amongst other Communities of godly Christians but Charity will cover a multitude of Faults Object 8. But you lay too much stress upon Baptism Answ What some may do I know not but I am sure generally we lay no more stress upon it than we ought we say it is a Duty incumbent upon all Believers a holy Ordinance of Christ one of the great Sacraments of the New Testament and they that reject it do reject part of the Counsel of God. Yet we do not lay such stress upon it as some do upon Infant Baptism We do not say Men cannot be saved unless they be baptized provided they do not sin against their light and clear convictions of their own Consciences 'T is evident there are those who have asserted That Infants that die unbaptized shall not cannot be saved which certainly is abominable to affirm For were it our duty to baptize our Children yet can any think that the omission of our duty to them herein can exclude them the Kingdom of Heaven but 't is evident it is not required they are not the subjects of it Object 'T is no where said that Women received the Lords Supper yet 't is given to them Why may not Infants be Baptized as well tho there is nothing mentioned of their being Baptized in the Scripture Answ To this we Answer That there is ground enough from the Scripture for Women who are baptized Believers to receive the Lord's Supper Let a Man examine himfelf and so let him eat saith the Apostle viz. Man or Woman For so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies There is one Mediator between God and Man. Is not Woman as well as Man intended there If there come into your Assembly a Man having a Gold Ring c. A double-minded Man is unstable in all his ways Are not Women as well as Men comprehended and meant in those places as well as Men tho not expressed 2. Were not Women as well as Men who believed Baptized Were not Women Disciples and commanded to be made discipline by the preaching of the Gospel in the Commission as well as Men And are not Males and Femals all oâ—â— in Christ Jesus Is not this a meer trifling Vanity and nought but a piece of Foolery and Deceit to darken Counsel with words without Knowledg Women were Baptized we read of Lydia an honourable Woman that was Baptized And when they heard this 't is said they were baptized both Men and Women And they that were required to be Baptized and did partake of that Ordinance continued together in the Apostles Doctrine and in Fellowship and in breaking of Bread and Prayer This sufficiently proves Women received the Lord's Supper When shall we see the like proof for Babes Baptism Were not Women Members of the Churâ—â— and does not the Holy Supper belong to all â—â—â—â—lar Members thereof This Objection seems to represent these Men like a person almost drown'd who catches hold of any little Twig or Flag to help him But Brethren these things will never do your business Object If we have no Scripture-Example to baptize Infants no more have you for the baptizing such Persons as you do baptize viz. those of Age whose Parents were baptized and educated from their Youth in the Christian Religion for evident it is those we read of in the New Testament who were baptized were such who were newly Converted either from Judaism or Paganism to Christianity Answ What tho we have no Example in the Scripture of any besides such you speak of that were baptized that â—eing the very beginning of that Gospel-Adminiâ—â—â—ation yet is not the Commission a perfect Rule to succeeding Ages as well as it was to that present Age Evident it is that by virtue of the Commission none were to be baptized but such as are discipled or first taught before admitted to that Ordinance If the person be a Believer we have no ground to refuse him because his Parents were Jews or Heathens so we have no reason to receive others at all the more because their Parents were Christians 2. Can you prove that difference as to the state of the Parents in respect of what you speak of doth give you a warrantable ground to act contrary to the order and nature of the great Commission Matth. 28. 19 20. By the authority of which the Apostles