and in the like safe condition 3. 'T is evident that the legal Church of the Jews was not made up of the same matter or ingredients as the Gospel Church is for according to the Institution of the Gospel Church none ought to be made members of it but Believers only But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment God did allow of the fleshy Seed as such then to be members of that Church but he doth not allow of such to be in the Gospel Church You mention in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold c. and you hint this was the Church and the ordinances of God And therefore the ingredients are the same under the Gospel as the Church was under the Law Answer I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come and that it referred not to the legal Church but to the Church under the Gospel and this being so how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does 3. You say that the Church of God under the Mosaick Law lived upon the same Spiritual Food as the Church of Christ doth now c. Page 93. 1. Answer All that were of the mystical Body of Christ then 't is true did feed on the same spiritual food 2. But pray consider what you say Can any of those that feed on the Flesh of Christ and drink his Blood perish for 't is evident many who are said to Eat of the same spiritual Meat and drank the same spiritual Drink perished in the Wilderness 1 Cor. 10. 5 6 7 8. 3. They all Eat the same Manna that Caleb and Joshua did which is called Heavenly or Spiritual Meat and Drank of the Water out out of the Rock that was a Typ of Christ The Jews say our Annotators Eat the same Spiritual Meat that we do now they in the Type we in the Antitype they as a Church had but the Shell comparatively and we the Kernel they had the shadow we the substance their Ordinances were called Carnal Ordinances and their promises Earthly ours are Spiritual Ordinances and better promises Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law 4. You say the Church under the Law was Baptised Men Women and Children And there can be no true Church but what is so now You mention that in 1 Cor. 10. 1. 2. Here is a Church say you Baptized c. and not one of them Dipped or Duck'd over Head and Ears Answer You mistake the Jewish Church was no Baptized Church they had no Ordinance of Baptism this was but a Typical Baptism but if they were as they passed through the Sea Baptised and yet only Sprinkled by Rain faling upon them from the Cloud then you will make the Church of Israel all Anabaptists for they were all Sprinkled after they passed through the Sea see Exod. 24 â— and Moses took the Blood and Sprinkled it on the People both the Book and all the People Heb. 9. â—9 'T is evident you by this render them to be all Rebaptised should what you say be granted 2. But Sprinkling is not Baptising nor was that a real but a Typical Baptism i. e. when they passed through the Sea nor was their Children any more Baptised than was that mixt People which were with them for so 't is said and much Cattel also But that Typical Baptism bears great Analogy with Dipping as Mr. Pools Annotations well observes on the place The Apostle useth that term in regard say they of the great Analogy betwixt Baptism as it was used the persons going down into the Waters and being Dipped in them and the Israelites going down into the Sea the great receptacle of Water tho' the Water at that time was gathered on heaps on either side of them yet they seemed buried in the Water This they give from some as the most probable sense of the place And This being so you need not call the Anabaptists to wonder at what you thought you had got here Do you think that among the Jews that passed through the Sea there were not some Unbelievers as well as among that mixt People will you plead for the Baptising of Prophane and ungodly persons for this will justify their being Baptised as far forth as that of the Infant Seed of Believers Thus I have answered all your arguments to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law and further to convince you of your mistake in pleading for such a Church take Dr. Oâ—â—ens sentiments and some other Reverend Independents of a Gospel Church and of the Dissolution of the Jewish Church Question What is an Instituted Church of the Gospel he answers Answer A society of persons called out of the world or their natural Worldly state by the Administration of the Word and Spirit unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel Catech p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law which he calls a National Church Again he saith Page 93. the National Church of the Jews with all the Ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united Assemblies of Believers c. See Reverend Mr. Fords Gospel Church opened Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ viz. a society of Godly Christians who give themselves first to the Lord and then to one another c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully and that it doth consist only of regenerate and converted persons Such as are Married to and have put on Christ such that are savingly and powerfully enlightned and enlivened quickened and convinced of Sin of Righteousness and Judgment Now are Infants capable of these things again he says Page 25. that all Church Members ought to be sincere hearted Believers c. Where is your Infant Church Membership if what these worthy Ministers say be right as be sure it is I cite these Authors to convince you that you have not a right notion of a Gospel Church in that you say it differs not from the Church of the Jews which was national if you are no Independent but are for a National Church bring forth your arguments but first consult Dr. Owen c. The Dr. saith further viz. that God doth require regeneration as an indispensable condition in a Member of his Church a Subject of his Kingdom for his Temple is now built of living Stonâ—s â— Tet. 2.
A COUNTER-ANTIDOTE To purge out the Malignant Effects Of a Late COUNTERFEIT Prepared by Mr. GYLES SHUTE An Unskilful Person in Polemical Cures BEING An Answer to his Vindication of his pretended Antidote to prevent the Prevalency of Anabaptism Shewing that Mr. Hercules Collins's Reply to the said Author remains unanswered Wherein the Baptism of Believers is evinced to be God's Ordinance and the Baptized Congregations proved true Churches of Jesus Christ. With a further Detection of the Error of Pedo-Baptism To which is added An Answer to Mr. Shute's Reply to Mr. Collins's Half-sheet By BENJAMIN KEACH LONDON Printed for H. Bernard at the Bible in the Poultry M DC XC IV. THE INTRODUCTION I Cannot without Grief and Sorrow of Heart reflect upon the sad Consequences of our present Differences in and about the smaller Matters of Religion whereas we agree in all the Essentials thereof but do much more resent that bitter and censorious Spirit many shew and particularly appeareth in the Person I have now to do with which all that read his Books will quickly perceive Pray do but see what a kind of Advertisement he put twice into the City Mercury of his last Treatise c. wherein he positively denies those he calls Anabaptists to be Churches and their Baptism he affirms to be a Counterfeit which is the Baptism of Believers or adult Persons and that because we do not ground Gospel-baptism upon the Covenant God made with Abraham but upon the great Commission our blessed Saviour gave to his Disciples after he rose from the Dead as it is contained Mat. 28. 19 20. Mark 16. 15 16. This is such an Attempt that none of our Brethren who are Pedo-baptists nor any that ever I read of assayed to do Whether our Baptism be a Truth of Christ or a Counterfeit will appear in our Answer but why are we no Churches Certainly we are Churches for a Church may consist of wicked Men as well as of good Men but I suppose he means we are not true Churches of Christ he as I judge not knowing from what Theam that word is derived we must be wicked Persons or else Churches of Christ. This Man hath come too near to the Expressions and bitter Reflections John Child uttered against us falsely called Anabaptists who soon after fell under fearful horror of Conscience and Desperation He wrote a Book against us rendring us very odious to the World and casting Contempt upon our saithful Ministers but quickly was convinced of his horrid Design crying out in Despair That he had touched the Apple of God's Eye for said he if God has any People in the World those that I have vilified are his or to that effect The Lord deliver this Man from such a Spirit and dismal end but 't is bad modling as we used to say with edge Tools Our Saviour shews the danger of rash Judgment and what have â—e to do to judge our Fellow Servant much less Churches We may judge of Things and freely speak our Minds according to Light received but to censure a People after this manner and only because 〈◊〉 differ from him about the Subject and Mode of Baptism is hard 〈◊〉 considering that we are in all other things of the same Faith with himself and such that he hath daily Church Communion with is this lovely or just is this the Spirit of Jesus Christ Oâ— doth he appear in the Wisdom that is from above that is first Pure then Peaceable Gentle â—aâ—â—e to be Intreated full of Mercy and good Fruits without Partiality and without Hypocrisie and the Fruits of Righteousness that is sown in Peace of them that make Peace Jam. 3. 17 18. What kind of Scoffing Reproaching Railing and opprobious Language he hath cast on us I shall collect and set down in its proper Place and yet at the same time he bears very hard upon his Antagonists for using such kind of Terms c. p. 4. How will he escape who says a Man should not Steal if he Steals Or that a Man should not commit Adultery if he commits Adultery Rom. 2. 22. Or that says a Man should not scoff or rail on and vilifie his Brother when he doth the same thing and yet pretends he hath not doâ—e it I will not render Railing for Railing these are his Words and again saith I shall labour to declare in the Spirit of Meekness pag. 4. Hath he been as good as his word or hath he not they are proper Judges who have read his Book I think few Men who have had to do with us in this Controversie shewed a more four Spirit than Mr. Eaxter and yet did he ever deny us to be Churches or call our Baptism a Counterfeit Pray take his Sentiments of us when in a coâ—l Spirit these are his words viz. That the Anaebaptists are godly Men that differ from us in a Point so difficult that many Papists and Prelatists have maintained that it is not determined in in the Scripture but dependeth upon Tradition of the Church and I know as good and sober Men of that Mind as of theiâ—s 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 tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another Baxter's Book Principle of Love page 7. But Mr. Shute hath appeared so bold and rash as if he had an infallible Spirit and seems to be so lifted up as if he hath done more in his short Tract than all those learned Men who have formerly and of late times asserted Pedo-baptism And that now we are totally confuted and We and our Cause of Believers Baptism gone for ever See his Title Page And in pag. 113. saith he Thus I have given you one Broad side more by which I have brought your whole Opinion by the Lee and all the Carpenters and Calkers in the Nation cannot save it from Sinking I wish he knew his own Spirit and Weakness better and not thus to admire what he hath done Doth he think there is none can answer his Arguments No saving our Baptism and Churches from sinking to the bottom which he hath so furiously attacked sad Case What could Goliah of Gath or proud Rabshaketh say more But he forgot the old Proverb Let not him boast that puts on his Armour as he that puts it off If I or my Reverend Brother Collins have in any Writings of Ours used hard Words we have cause to be troubled for the Truth never gained any thing that way 'T is not hard Words but hard Arguments that must do the Business A soft Answer as Solomon saith turneth away Wrath. I must say I had rather have to do with a Man that hath more Argument and less Confidence than I can find in his Writing or Spirit I am sorry he
mayest not meet with them I shall give thee here the heads or sum of them as followeth see Page 18. 1. Part. Arg. 1. Because the Law or Covenant of circumcision was made as to the design and end of it to separate the natural Seed of Abraham in their national Church state from all other Nations and to give them the Land of Canaan so that they might not mixt themselves with the Heathen 1. Will any say the Gospel Covenant or any precept of it in the end and design of it is institured to separate all believers and their fleshy Seed as a national Church from all other People in the World if this be so farewel to all Spiritual incorporated congregations of Christians See Dr. Owen 2. Doth any Gospel ordinance assure us and our Children of the Land of Canaan or any worldly and earthly Blessings or is not the new Covenant established upon better promises Arg. 2. Because some who were not in the Covenant of promise had a positive right to and where commanded of God to be circumcised as Ishmael Esau c. and all the Male-Children tho' wicked Mens Children that sprung from Isaac in their generations c. also some of Abrahams Spiritual Seed were not to be circumcised nor had they any right there too 1. As all his Male-Children who died before eight days old 2. All his Females who were elected persons and some others who lived in Abrahams Days as Melchisedeck and Lot c. Arg. 3. Because some of Abrahams natural Seed to whom circumcision did belong were nevertheless denied Gospel Baptism tho' their plea was Abraham is our Father 1. From hence it follows circumcision was no Gospel Law for that which gave right to circumcision was not sufficient to give right to Gospel Baptism 2. It also appears that the Covenant of Grace was not the adequate reason of circumcision but the mere positive command of God to Abraham So that if they could prove the Children of believers in the Covenant of Grace it would nevertheless be no argument to Baptise them unless they had a command or ground from Christ so to do For the Covenant God made with Abraham speaks nothing of Baptism And had not our Blessed Saviour given it forth as an instistution of the Gospel we had never heard of it nor known it had been a duty or ordinance should we have read the Covenant made with Abraham a thousand times over Therefore if all they say about the Infant Seed of Believers as such should be granted being in the Covenant of Grace that God made with Abraham which cannot yet it would not follow from thence Infants ought to be Baptized for none ought to be Baptized but such that Christ's Commission and positive command doth authorize so to be which are none but those who by preaching and the working of the Holy Ghost are made Disciples or do believe and make a confession of their Faith in maters of mere positively right We must always keep to the direct will and words of the Law-giver like as Abraham did in circumcision No adding nor altering no pleading for Females to be circumcised if Males only are expressed in the institution of it Arg. 4. Circumcision could not be a Gospel rite because all in the Gospel Church 't is expresly said shall know the Lord Jer. 31. 31. And shall not need to be taught to know him Now under the old Legal Covenant Infants were admitted Members of the Jewish Church who did not know the Lord but had need when grown up to understanding to be taught to know him in this the old Covenant differs from the new and old Church Membership from new Church Membership for our Children before admitted into Gods Church must know the Lord we and they too must believe or be made Disciples by teaching we must know Christ or fix our Faith on him in saving knowledg which Infants cannot do To the last of these arguments he seems to say some thing see Page 119. where he cites these words out of my Sermons Page 21. viz. in the old Covenant Infants were Members who did when taken into that Covenant and made members of that Legal Church not know the Lord. Mr. Shute says here I mention but one Covenant and acknowledg Infants were in that one Covenant So that he hath confused himself and let him or any of their opinion prove by Scripture God did â—ast young Infants out of that one Covenant he hath destroyed his two Covenants by thus contradicting himself a Man under his circumstances had need to have a good Memory Answer That Covenant which I mention was I tell you the Legal Covenant that God made with the whole Church and House of Israel and how do I contradict my self Infants I own were Members of the Jewish Church and doth not the Scripture say cast out the Bond woman and her Son c. is not the old Covenant the Jewish Covenant gone did not God take away the first that he might establish the second what Covenant is that which the Apostle says is took away and difanulled 't is not you will say the Covenant of Grace I also ask you whether the Jewish Church that was founded upon that Old Covenant is not gone and dissolved if so what doth your arguing prove nor is there a new Gospel national Church like the Church of the Jews instituted in the room of the old since you plead for Infants Church-membership you must come to the new and last Will and Testament if Christ hath not willed Infants their right to Baptism and Church-membership in the Gospel they can't have it by the former Testament which is disannulled Tou ask if faith and repentance was not required under the Law Page 119. I answer Not to make any Members of the Jewish Church you are in Page 120. 121. c. upon your old argument that both young and old Infants and the Adult are saved by faith We have answered that already Such that can believe that Infants do believe or know the Lord let them I believe it not nor can he nor all the Men of the World prove it I shall repeat the substance of my other arguments to prove that circumcision did not appertain to the Covenant of Grace Arg. 5. Because the Terms of it runs according to the Sinai Covenant which is said not to be of Faith But the Man that doth these things shall live in them Gal. 3. 22. Life was promised to their obedience death threatned to their disobedience The promises were earthly c. and thus runs the Covenant of circumcision Gen. 17. 9 10. Thou shalt keep my Covenant c. and I will give to thee and to thy Seed after thee the Land of Canaan And the uncircumcised Man-Child whose Flesh of his Fore-â—â—in is not circumcised that Soul shall be cut off c. vers 14. 6. The covenant of circumcision was of the Letter and not of the Spirit that is of the Law
now than ever we were and we did and do believe that those who preach the Gospel ought to live of the Gospel He renders Mr. Collins no better than a Jesuite take his words this Man hath confidence and deceit enough to make a swinging Jesuite c. Page 16. Again he says This deceitful Man hides the Sense and meaning of them from the World Doth not this saviour of great malice Page 16. He says Infants have Faith yetin Page 10. of his Book he asketh what personal Faith a Child is capable of acting in an ordinary way or what good Fruit such Children are capable to bring forth 1. In Page 8. he renders those false Teachers who say that the Covenant God made with Abraham is repealed viz. the Covenant of circumcision he may see that we deny that the promise or Covenant of Grace God made with Abraham is repealed tho' we say the Covenant of circumcision God made with him is repealed 2. Such he says are false Teachers who say the Church State under the Law was Carnal 3. Such as deride and Scoff at habitual Faith in dying Infants Mr. Collins owns not such Faith to be in Infants is he therefore a false Teacher But how does he prove he derides or Scoffs c. 4. Such who take upon them the Work of the Ministry without Gods Call or being gifted or qualified he says are false Teachers Such we grant are not true Ministers but doth not he think you refer to such who were not trained up in School Learning I doubt not but our call from God to the Ministry is as good as others have tho' may be not every ways so well qualified as we ought yet humane learning is no qualification left by the Holy Spirit in the Scripture In Page 7. he says In this Authors former Book he hath by excluding Infants from Baptism exclud them from Eternal Life and Salvation dying in their Infancy How false that is let all Men Judg who have read Mr. Collins Book he refers unto Page 41. In Page 10. he says How wilfully blind and dishonest are you thus falsly to quote my words I can see no reason for those Unchristian expressions in Page 11. he says I suppose he means a long White Shift as if we Baptized Persons in a White Shift What sport is here for the Enemies of Religion Tho' I deny that Women were Baptized in that undecent immodest shameful way and manner saith he He means by Dipping the whole Body God saith he never appointed an ordinance to draw out and gratifie Mens lusts Page 11. O see what contempt he doth cast upon that way of Baptising which all Christians used for many hundred of years in the Church and which Christ appointed to the end of the World You represent to the World as if our way of Baptising were immodest and done not as comely or of good Report for this you are to be accountable to the most high God Friend if you please to come and see our Order in the Administration of that Ordinance I doubt not but you will be convinced of your Error and be forc'd to say That the Subject goeth with more Sobriety and Modesty to the Sacrament of Baptism than thousands do to the hearing of Gods Word or to the Sacrament of the Lord's Supper In Page 12. Therefore saith he there is no more work for the Club nor the Ax you may lay them by as useless or hang them up in Merchant Taylors Hall You may know what he intends and is not this like those who said is not this the Carpenter c. see what a strange Prayer he makes in Page 15 Where he pleads his Innocency God is a gracious God and I think the Man is acted in Zeal but not according to knowledg in Page 11. he says Our Author hath Coined a brand new Epithet to cover that unseemly Luxurious way of tripping and Dipping Women c. In Page 18. he would suggest that Mr. Collins is possessed with a Devil People say there is a Maid saith he possessed in Wapping for my part I think there is a Man possâ—ssâ—d also hard words In Page 20. he boasts as if Anabaptism it self hath resigned up the Ghost and this may serve for its Funeral Sermon In Page 21. he breaks out I cannot tell what to think of this Man meaning Mr. Collins That should dare to have the confidence as to put out such scuâ—rilous abominable false and scandalous things Friend what shall we think of you and your Papers In Page 23. he renders the answering Books that are put out against Infant Baptism a raking in Dunghils and therefore such a one as he he thinks is fit to do it In Page 191. of this last Book he says that they meaning the Independant Congregations are not true Churches or else we are not I know no reason for this for I doubt not but they are true Churches as well as we they being godly Christians tho' I do believe they may be less compleat Churches Then those who are Baptized upon the profession of Faith or not so orderly in their constitution besides they have received as we Judge a Tradition of Man in the stead of Christs Institution This man says he can have Communion with those of our opinion yet says our Baptism is a counterfeit and we guilty of Sacriledge Page 190. But Friend I see not how they can have Communion with you without repentance considering all the hard words uttered by you You know who saith Men must give an account of all their hard Speeches c. God grant those I have mentioned and these following may not be laid to your charge calling our Baptism a mock Baptism and us diving Anticovenanters preaching without a call suggesting as if under Diabolical possession calling Jesuite swinging Jesuite calling Dipping which was the Apostolical way of Baptising more like a punishment of criminals c. Asserting that we make no better of Infants than Dogs calling our Doctrin Mountebank c. and a Minister a C C by which 't is concluded you intend Coxcomb asserting we have crasty positions uncouth glosses that we mince and limit the fundamental Doctrin of Mans Salvation To conclude let the Reader take notice of this viz. Were it not more for the Honour of God and Love to Truth I had not concerned my self with so linâ—le an Antagoniâ—â— as this is â— and in reproach call some Arminians Sacinians others gone back to Judaism some gormandisers feasting on Legs of Muiton in some places reflecting on Mens honest callings God by his providence called them once unto that our Doctrin damns Infants c. whether these Speeches he ought not publickly to acknowledg as evil Is not this as bad as to call his Brother Raca i. e. a vain person in anger or malice Cant Men write upon controversible points without such bitterness and reviling language I desire Friend you would go to God in Prayer and intreat for pardon
Command from God so to do as Abraham had This being true it follows that if we should grant Infants of believing Gentiles as such were the Seed of Abraham which we deny yet unless God had commanded them to baptize their Children they ought not to do it and if they do it without a Command or Authority from Christ it will be found an Act of Will-Worship in them Arg. 19. All that were baptized in the Apostolical Primitive Times were baptized upon the Profession of Faith were baptized into Christ and thereby put on Christ and were all one in Christ Jesus and were Abraham's Seed and Heirs according to Promise But Infants as such who are baptized were not baptized upon the Profession of their Faith nor did they put on Christ thereby nor are they all one in Christ Jesus also are not Abraham's Seed and Heirs according to Promise Ergo Infants ought not to be baptized Mr. Baxter confirms the Substance of the Major These are his very Words â— â— As many as have been baptized â—ivâ— put on Christ and are all one in Christ Jesus and are Abraham's Seed and Heirs according to the Promisâ— Gal. 3. 27 28 20. This speaks the Apostle saith he of the Probability grounded on a credible Profession c. Baxter's Confirm Reconcil pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ are all one in Christ Jesus are Abraham's Seed and Heirs according to Promise Evident it is none are the spiritual Seed of Abraham but such who have the Faith of Abraham and are truly grafted into Christ by a Saving-Faith If any object We read of some who were baptized who had no Saving-Faith but were Hypocrites I answer Had they appeared to be such they had not been baptized nor had they a true Right thereto Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ which Marriage-Contract absolutely requires an actual Profession of consent Infants are not capable to enter into a Marriage-Union with Christ noâ— to make a Profession of Consent Ergo Infants ought not to be baptized The Major our Opposits generally grant particularly see what Mr. Baxter saith Our Baptism is the solemniâ—ing of our Marriage with Christ. These are his Words p. 32. The Minor none can deny No Man sure in his right Mind will assert that little Babes are capable to enter into a Marriage-Relation with Christ and to make a Profession of a Consent And the Truth is he in the next Words gives away his Cause viz. And 't is saith he a new and strange kind of Marriage where there is no Profession of Consent p. 32. How unhappy was this Man to plead for such a nâ—w and strange kind of Marriage Did he find any little Babe he ever baptized or rather rantizeâ— to make a Profession of Consent to be married to Jesus Christ. If any should object he speaks of the Baptism of the Adult I answer his Words are these ` Our Baptism is c. Besides will any Pedo-Baptist say that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ and not the Baptism of Infants Reader observe how our Opposits are forced sometimes to speak the Truth â—â—ough it overthrows their own Practice of Pedo-Baptism Arg. 21. If the Sins of no Persons are forgiven them till they are converted then they must not be baptized for the Forgiveness of them till they proâ—ess themselves to be converted but the Sins of no Persons are forgiven them till they are converted Ergo No Person ought to be baptized for the Forgiveness of them till they proâ—ess they are converted Mr. Baxter in the said Treatise lays down the Substance of this Argument also take his own Words i. e. As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized for the Forgiveness of them till they proâ—ess themselves converted seeing to the Church non esse and non-appareâ—â— is all one Repentance towards God and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples Acts 20. 21. Therefore saith he both these must by a Profession seem to be received before any at Age are baptized p. 30. 31. And evident it is say I from hence none but such at Age ought to be baptized Philip caused the Eâ—â—ugh to profess before he would baptize him that he believed that Jesus Christ is the Son of God Saul had also saith he more than a bare Profession before Baptism Acts 9. 5 15 17. p. 28. The Promise it self saith he doth expresly require a Faith of our own of all the Adult that will have part in the Priviledges therefore there is a Faith of our own that is the Condition of our Title Mâ—â—k 16. 16. p. 16. He might have added by the Foâ—â—â— of his Argument therefore Infants should not have the Priviledges for â— argue thus 〈…〉 Arg. 2â— If there is but one Baptism of Water leâ—t by Jesus Christ in the New Testament and but one Condition or Manner of Right thereto and that one Baptism is that of the Adult then Infant-Baptism is no Baptism of Christ. But there is but one Baptism in Water lest by Christ in the New Testament and but one Condition and Manner of Right thereto and that one Baptism is that of the Adult Ergo Infant-Baptism is no Baptism of Christ. Mr. Baxter saith Faith and Repentance is the Condition of the Adult and as to any other Condition I am sure the Scripture is silent the Way of the Lord is one one Lord one Faith one Baptism Ephes. 4. 4. If Profession of Faith were not necessary saith Mr. Baxter coram Ecclesiâ to Church-Membership and Priviledges then Infidels and Heathens would have Right also saith he the Church and the World would be consounded He might have added but Infidels and Heathens have no Right to Church-Membership c. Ergo 'T is a granted Case among all Christians saith he that Profession is thus necessary the Apostles and Ancient Church admitted none without it pag. 2â— And if so why dare any now a days admit of Infants who are capable to make no Profession He adds Yâ—â— Christ in his Commission directeth his Apostles to make Disciples and tâ—en baptize them promising He that believeth and is baptized shall be saved Mark 16. 16. pag. 27. Furthermore he saith Iâ— as many as are baptized into Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised from the Dead so we also should walk in Newness of Life c. Then no doubt saith he but such as were to be baptized did first profess this Mortification and a Consent to be buried c. Iâ— our Baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and raised with him through Faith quickned with him and having all our
Trespasses forgiven Col. 2. 11 12 13. And will any Man says he yeâ— will Paul ascribe all this to those that did not so much as profess the things signified Will Baptism in the Judgment of a wise Man do all this for an Infidel or say I for an Inâ—â—nt that cannot make a Profession that he is a Christian pag. 31 32. He proceeds Arg. 23. The Baptized are in 〈…〉 called Men washed sanctified justified they are called Saints and Churches of Saints 1 Cor. 1 2. all Christians-are sanctified oâ—â—eâ— pag. 33. Now let me add the Minor But Infants baptized are not in Scripture called Men washed sanctified justified they are not called Saints Churches of Saints Christians nor sanctified ones Ergo Infanâ—s ought not to be baptized If any should say why did you not cite these Assertions of Mr. Bâ—â—tn's whilst he was living I answer More then twelve Years ago I did recite and print these Assertions and many other Arguments of his to the same Purpose â—o which he gave no Answer Arg. 24. If there is but â—ne way for all both Parents and Children to be adâ—iâ—â—â—d into the Gospel-Church to the End of the World and that it is upon the Profession of Faith to be baptized then both Parâ—â—â—s and Children must upon the Profession of their Faith be baptized and so admitted c. But there is but one way for all boâ—â— Paâ—eâ—â—â— and Children to be admitted into the Gospel-Church to the End of the World and that is upon the Profession of their Faith to be baptized Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not 〈…〉 â—e â— lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death 〈◊〉 Sâ—â— and V 〈…〉 tion to a new Life But in the Baptizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel Baptism or cannot answer it is none of Christ's Baptism But the pretended Baptism of Infants â—enâ—â— to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The Mâ—â—â—â— will now 〈…〉 As to the M 〈…〉 all generally conâ—â—â—â— the End or Design of Christ i◠〈…〉 the Ordinance of Baptism was in a lively Figâ—â—e to represâ—â—â— his Death Burial and Resurrection with the Person 's Death unto Sin and his rising again to walk in newness of Life that is baptized as the Sacrament of the Supper was ordained to represent his Body was broke and his Blood was shed But that a liverly Figure of Christ's Death Burial and Resurrection appears in sprinkling a little Water on the Face I see not and as done to an Infant there can no Death to Sin and rising again to walk in newness of lâ—â—e be signified And therefore-Christ's Design and End therein is frustrated Arg. 27. If Baptism be Immersion as to the proper and genuine signification of the word Baptizo as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof then Sprinkling cannot be Christ's true Baptism But Immersion is the proper and genuine signification of the word Baptizo and also of those Typical and Metaphorical Baptisms spoken of and the spiritual Signification thereof Ergo Sprinkling is not Christ's true Baptism 1. That the proper and genuine Signification of the word Baptizo is Immersion or to â—ip c. we have proved which is also confessed by the Learned in that Language 2. The Figurative Baptism was 1st That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud Pools Annotations on 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Water at that time was gathered on Heaps on either side of them yet they seemed buried in the Water as Persons in that Age were when they were baptized c. The 2d was that of Noah's Ark. See Sir Norton Knatchbull The Ark of Noah and Baptism saith be were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin though so taken metonymically but a particular Signal of the Resurrection of Christ of this Baptism is a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre to a new Life 3. Metaphorical Baptism is that of the Spirit and of Affliction the first signifies not a sprinkling of the Spirit but the great Effusion of the Spirit like that at Pentecost Acts 1. 4 5. Shall be baptized c. on which Words Casaubon speaks thus See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge as it were to die Colours in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Also Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of Affliction are those great depths or overwhelmings of Afflictions like that of our Saviour's suffering i. e. no part free Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith God drew him out of great Waters 4. The spiritual Signification thereof is the Death Burial and Resurrection of Christ and of our Death to Sin and Vivification to a new Life This being so it follows undeniably Sprinkling cannot be Christ's true Baptism it must be Immersion and nothing else And in the last Place Finally To confirm that Baptizo is to dip both from the literal and spiritual Signification thereof as also from those typical and metaphorical Baptisms mentioned in the Scripture I might add further that this evidently appears from the Practice of John Baptist and the Apostles of Christ who baptized in Riuers and where there was much Water and also because the Baptizer and Baptized are said to go down into the Water not down to the Water and came up out of the Water John Baptist is said to baptize them into Jordan as the Greek Word renders it which shews it dipping and not sprinkling Would it be proper to say He sprinkled them into Jordan The Lord open the Eyes of those who see not to consider these things FINIS