whereupon they have right to the seal of entrance Arg. Arg. 13 13. That doctrine and practice is to be abhorred which puts the Infants of Christians into the same condition with the children of Turks and Infidels leaves them in the visible kingdom of the devil as no visible members of the Church denies to them reasonable souls and cuts them off from all hopes of salvation whiles they are Infants This doctrine and practice I say is to be abhorred as most contrary to the Covenant of God set forth in the Scriptures of the Old and New Testament contrary to the hopes prayers and comforts of Christian parents concerning their children while Infants and contrary to reasons and natures light which shews that Infants are reasonable creatures But the doctrine and practice of these Anabaptists leaves Christians children in the same condition with the children of Turks and Infidels as casting them out of Gods Covenant and Christs Kingdom which is the Church and denying to them the seal of admittance thereto and so leaving them in the visible kingdom of the devil denying to them faith without which they must certainly perish and reason without which they are bruits and so cut off from all hopes of salvation Therefore their doctrine and practice is to be abhorred Thus you have seen our Arguments or at least some of them Now before I conclude I will Answer two or three Questions or Objections Obj. 1. But if children of Beleevers have right to the Covenant Christ the promises and gift of the holy Ghost How can we know this Men of years if they beleeve and repent can make profession but how can children make profession in the Covenant that we may have sufficient warrant to baptize them Ans It 's true they cannot make profession of their interest in the Covenant and promises but that is done sufficiently for them by God the Father Son and holy Ghost speaking in Scripture as Gen. 17.7 Exod. 20.6 Psal 102.28 and 103.17 18. Psal 112.2 and 127.3 4 5. Es 44.3 Mar. 10.14 Act. 2.39 1 Cor. 2.14 c. These and many other Testimonies are given in Scripture by God himself concerning the right of the faithfuls children to the Covenant promise and Kingdom of God which I wish the Reader to turn over unto and observe Surely this testimony of God for children is not lesse then the testimony of men of years for themselves So that if parents when they bring their children to Baptism make a due profession of their repentance faith and resolution to walk with God in Covenant and both to accept Gods Covenant for themselves and their children and give up themselves and theirs to God in Covenant the Ministers and Congregations may have satisfaction concerning their childrens right to the Covenant and promise by vertue of these Scriptures and so to Baptism Obj. 2. If children of beleeving parents have title to the Covenant and promises either all have this title or some only If some only how will you distinguish them that those only may be baptized If all how is it that many prove wicked which were baptized in infancy Do you hold falling away from grace Ans The promises and Covenant belong to all the faithfuls children in regard of outward station in Covenant and right to the seal of entrance which is the thing now in question the inward efficacy we leave to the good pleasure of God The whole body of Israelites aged and children 1 Cor. 10.5 were Gods people by Covenant and under the promise Yet with many of them God was not well pleased The Churches of the New Testament are called Saints said to be in Christ and yet many persons therein proved wicked and eâ—roneous as may appear in those Epistles that are written to them giving them the title of Saints The Covenant and promises as they are outwardly dispensed are conditional neither doth God therein any further binde himself to his people then as the condition of regeneration holinesse repentance faith or obedience are found in them or performed by them Indeed the inward working of regeneration drawing to and giving Communion with Christ giving a new heart and spirit faith c. are absolutely bestowed according to Gods good pleasure upon what number of these persons externally in Covenant he seeth good according to the election of grace agreeably to those Scriptures Rom. 9.15 16 18. 2. Here is no more necessity then possibility of distinguishing between Elect and non-elect Infants their being members of the visible Church gives them right to the priviledge of new admitted members 3. Neither do we hold falling from the inward efficacy of grace Ioh. 13. â— 2 Per. 2.1 Rev. 3.1 7. Heb. 6.4.5 6. as from true solid Sanctification Justification and Adoption though we grant men may fall from the outward dispensation of the Covenant of grace and turn Apostates or continue under the outward dispensation and yet fall short of the saving efficacy of grace Mat 25.29 Yea moreover that those which have seemed to themselves and others to be Justified Sanctified and Adopted may fall from what they seemed to have and utterly perish 4. The Objection will hold as strongly against the baptizing of the professours of faith for not all those whom the Apostles or any others baptized upon their profession have held our many proved wicked and reprobate none can certainly distinguish among professours which are elect and which not Must they not therefore be baptized To conclude therefore They that by their own profession or Gods profession for them are discovered to have right to the outward dispensation of the Covenant let them enjoy it without gainsaying and let us leave the inward efficacy of the Covenant to God to whom alone it belongs Obj. 3. But what need you write so much in answering so little It seems your cause is not good you take so much pains about it Why did not you Answer as briefly as the other party Propounded Ans 1. The truth oft lies deeep and will not easily be found out as it is more precious then gold and silver Pro. 3 13 14. so it requires more diligent search Gold Mines are not obvious to every eye much skill and labour are requisite to finde them out and bring the gold to light 2. Though the other party have but briefly propounded their judgement and grounds thereof in their now-Answered Papers yet it is known what large discourses they have made amongst the people and how many Treatises are written on this subject 3. It is not an argument of a bad cause to be somewhat large in clearing it the better the cause is the more it deserves diligence in handling of it least we should wrong God his people and truth by sleightinesse A cup of poison may be prepared drunk down and dispersed into the body in an hour which the wisest Physitian can hardly expell out of the body with all his skill and pains in many moneths A desperate
interest in Christ or the Covenant of grace constitutes a Christian for the joint and orderly profession of faith and interest in that Covenant or Gods owning a people to be his in Covenant is that which constitutes them a Church 2. Baptism is not essential to the constituting of a Church being but adventitious or additional as a sign or pledge of peoples admission into the Church The penitent thief on the Cross was a true Beleever though unbaptized and a multitude of such penitent ones jointly professing Christ should be a true Church Act. 7.38 though they wanted opportunity to be Baptized as that Penitent did The Israelites in the wilderness were a true Church Iosh 5.5 6. though they wanted Circumcision for fourty years 3. This Church or these Churches of England received its or their constitution in or anon after the Primitive times when by the Ministry of the word some were converted from heathenism to Christianity at which time we grant persons of years were Baptized upon their profession of faith or repentance Gen. 12.4 Gen. 15.6 Gen. â—7 1â— 3 4 c. 7. and for they and their children received into Covenant As Abraham at the first setting up of a Church with a seal of admittance thereinto in his family was Circumcised when he had professed or declared his repentance faith and obedience and then his children and posterity were Circumcised whiles Infants by vertue of the Covenant into which they were taken with their fathers Now that being the first constitution of a Church in this Land which never yet was overthrown though many waies depraved through Antichrists usurpations of whom it was foretold that he should sit in the Temple of God for a time 2 Thes â— 4 but being after through the rich mercy of God repaired it hath continued still the same Church having been never rased to the foundation and so we need not a new constitution and therefore we deny that our Church was constituted by Infant-baptism any more then the Church of Israel was constituted by Infant-circumcision 2. Whereas you say that National-Churches are constituted by Infant-baptism or sprinkling Ans Ans 1. I know none that you oppose to plead for the constitution of National-Churches by Infant-baptism 2. Though we boast not of National-Churches nor is there any necessity that the mention of National-Churches should come into this dispute yet are we not ashamed of the name of a National-Church But seeing you urge it upon us as odious we desire you with us to consider these things 1. Gen. 22.18 Did not God promise to Abraham that all the Nations of the earth should be blessed in his seed Gen. 12.2 viz. Jesus Christ And how can Nations be blessed but by being made Churches as that one Nation which descended from Abraham was blessed by being a Church and people of God Psal 2.8 Hath not God promised to give to Christ the Nations for his inheritance and utmost parts of the earth for his possession Psa 22.27 28. and that all the ends of the earth and kindreds of the Nations shall turn to the Lord and worship before him Isa 49.23 That Kings shall be nursing fathers Queens nursing mothers to the Church And that Christ Jesus whose visage and form was marred with his bloud trickling down the same Isa 52.14 15. when crowned with thorns nailed to the Crosse and pierced into the heart shall sprinkle many Nations Mat. 28.19 Did not Christ bid his Apostles go into all Nations make Disciples and Baptize Rev. 11.15 Was it not foretold that the Kingdoms of the world should become the Kingdoms of God and his Christ and that the saved Nations should walk in the light of the New-Jerusalem Rev. 21.24 26. and that the Kings of the earth should bring their light to it and should bring the glory and honour of the Nations to it Why then should the name of National-Church be so odious 2. And surely if 1. A company of Beleevers in one house have been justly called a Church domestical Rom. 16.15 1 Cor. 16.19 Col. 4.15 Phil. 2.2 And if the number of Beleevers in a smal Village or Town may be called a Church Congregational Rom. 16.1 3. And the multitude of Beleevers in one City imbracing the truth in so great number that no one room or place could contain them all at once for the ordinary orderly edifying administration of Gods Ordinances may be called the Church of a City or Classicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Church of Jerusalem which increased into many thousand yea many ten thousand and yet was but one Church Act. 2.44.47 Act. 5.14 15. 6.1 Act. 21.20 4. And multitudes of Beleevers scattered in many and several countries are still the flock and Church of God and an holy Nation 1 Pet. 2.1 with chap. 2.11 and chap. 5.2 1 Cor. 15.9 5. And if the whole company of the faithfull on earth consisting for the most part of many particular visible Churches may be called the Church Oecumenical Mat. 16.18 1 Cor. 12.28 6. Lastly If all the Beleevers in heaven and earth comprehending the militant and triumphant Church may yet in a more comprehensive sense be called the Church Catholick Heb. 12.23 I think no good reason can be given why men should make it so shy without scorn or reproach to call the faithfull in a whole Nation especially when the whole Nation doth generally profess the truth a National-Church 3. The National-Church was not constituted by Infant-baptisme but by the preaching of the Gospel God was pleased to call some in the Primitive times in this land and they became a Church Mat. 13 3â— 3â— 33. which was the first constitution of this Church Afterward the leaven of the Gospel seasoning the whole lump and that little grain of mustard seed growing up into a great tree and the Primitive Beleevers of this Land increasing into a Nation Ezek. 16.13 as Abrahams family did the Church did grow up into a Nation as was said before National Oecumenical Domestical or Congregational being accidental not essential to a Churches constitution or continuance Thirdly Whereas you say The National Churches of Spain England France and Rome were constituted by sprinkling of Infants I answer 1. This is a poisonous insinuation whereby the Church of England is put by you into the same condition with the Churches of Rome Spain France c. wherein you do not only wrong Gods holy people which have striven and continue striving for Reformation against Antichrist in matching them with the popish rabble and slander those Ministers and Ordinances of Christ amongst us by whose means if you have any knowledge of Christ and his truth you have received the same by equalling them with popish Ministers and superstitions but also blaspheme God himself at whose call and through whose grace we have come out of Babylon have attained some and breath after more Reformation How
THE FONT UNCOVER'D FOR Infant-Baptisme OR AN ANSWER TO THE Challenges of the ANABAPTISTS OF STAFFORD Never yet Reply'd unto though long since promised Wherein The Baptisme of all Church-Members Infants is by plain Scripture-proof Maintained to be the will of JESUS CHRIST and many Points about Churches and their Constitutions are occasionally handled By WILLIAM COOK late Minister of the Gospel at Ashby-Delazouch LONDON Printed by A. Miller for Tho. Vnderhill at the Anchor in Pauls Church-yard near the little North-door 1651. TO The Faithfull Servants of Christ and Lovers of the Truth in STAFFORD And the Parts adjacent and others that are concerned in this Controversie of INFANT-BAPTISM which desire to imbrace the Truth in Love Grace Mercy and Peace be multiplied through the knowledge of God the Father and Christ Jesus our Lord. Honoured and Beloved Inhabitants of Stafford AS your Wisdom Resolution Faithfulnesse and Activity to appear for the Truth and contend for the Faith shining forth in those whom God hath set in Civil Authority among you in that great push of temptation hath given occasion to many to glorifie God in your behalf rejoice in your stedfastnesse and pray for you and I doubt not yielded comfort to your own consciences so they have ingaged me to acknowledge my self your servant in Christ and for the Truth in this cause which doth so much concern the glory of Christ and comfort of Christians I therefore though conscious of mine own weaknesse when I heard of those many lowd and proud challenges that had been made by the contrary Party to dispute about this Subject was willing upon the advice and perswasion of some of my Brethren to undertake the Challenge relying on the help of Christ and the goodnesse of the Cause And having received the Papers of the Challengers in as short a space as I could prepared this Answer except some additions and explanations which since its return to my hand I thought meet to insert for the help of the ignorant for whose sake it is principally written upon the giving in of a Copy whereof a Reply was promised shortly by the Challengers I waited long and heard nothing of my Papers nor any Reply untill a Letter came to my hands from some of principall note among you dated Novemb. 11. expressing the contrary Parties boasting of a Reply ready long ago which was to be Printed with their Propositions and mine answered Whereupon I was then in that Letter and since by word of mouth desired to Print mine Answer lest I should be abused by others misrepresenting of the same My answer was that I would consult with my Brethren and if they should think it meet I would be willing to yield to you herein Ever since that time I have been cast on a wandring and unsetled condition as is well known far from my Study and Books Yet when I could gain a little time with the help of the Bible I added something by way of explanation for the help of meaner capacities that are not able to see the strength of an Argument or answer when it is barely propounded Two Arguments more I have also added to the former number from one Scripture whence I had only propounded one Argument at the first It may be some will demand What is the reason that their Challenge is not accepted in a way of publique Dispute seeing they have urged it frequently and confidently upbraided your Town and all Ministers that none would publiquely Dispute with them To this I Answer 1. What hope of a publique Dispute on good terms to be undertaken by a Minister of Christ when your own faithfull and peaceable Pastour might not be suffered to preach the Gospel to you a people committed to his charge 2. What incouragement can any rationall man have to Dispute with such as abhorre Syllogismes which are the rationall way of disputing 3. What hope of finding out or clearing the Truth by Dispute where there is no likelihood that the laws and rules of disputing will be observed with freedom safety peace and love with the help of a Learned Judicious and Impartiall Moderator 4. What likelihood of good by a Dispute wherein impudencie audaciousnesse and verbosity passion bitternesse and violence are like to bear sway 5. What can a publique Dispute in such a case which case there is too great cause to fear be but a sinfull abuse of pretious time of peoples patience and even of Scripture and reason it self 6. Who sees not that the drift of these men is to turn Religion into a matter of contention and to draw people together to vain-janglings and concertations as heretofore they met together at Stage-plaies Bear-baits and Cock-fights which abuse What pious heart doth not abhorre 7. It was judged that most or all these evils might farre better be prevented by calm considerate writing wherein the passions of fear anger c. and all tumults might be avoided and reason might speak and be heard 8. Yet if this way of discussing the truth shall not be satisfactory and good grounds of hopes shall be given that the afore-named evils may be prevented I doubt not but the Challenge will be accepted Otherwise no faithfull Minister of Christ may to satisfie the irrationall desires of some and answer the insolencie of others adventure on that which will be by the judgement of the prudent no better then a taking of Gods Name in vain and exposing of himself to certain danger Paul himself though full of zeal for the Truth was willing to yield to the Disciples and his Friends Act. 19.30 31. perswading him not to adventure himself into the tumultuous Theater It were much to be wished that those men which have but weak reason neither knowing how to manage an Argument nor capable of conviction thereby but are taken with plausible expressions and big words or drawn by hopes of honour pleasure gain ease or liberty into new waies like children Carried about with every winde of doctrine would make more use of their sense by which only it seems they live making no use of faith or reason in this case to observe the end and issue of these waies into which they are so easily drawn We need not go to Munster or other parts beyound the seas to see the judgement of God on these men Our own Countrey gives too many sad experiences thereof I will only give one instance of one whose name deserves to be written in the dust and doth already stink throughout the Land and therefore I will not stain my paper with it Yet he is so notorious and infamous that a short description of him will sufficiently put men in minde whom I mean In Warwickshire he appeared first crying down in his Preaching the Ministry of England and Infant-Baptisme After that he proceeded to be a great Dipper after that he became a Master of the Quakers and would cast people into Trances and Revelations as is credibly reported Lastly he became Head of
the Ranters that abominable rotten blasphemous and hellish Rout. Warwickshire and the Counties adjacent know whom I speak of and the truth at large of what I briefly touch Yea this wretched man is notoriously known in the chief City of the Land so true is that of the Apostle speaking of hypocriticall flagitious Deceivers 2 Tim. 3.5 6 7 That have a form of godlinesse but deny the power thereof Which creep into houses leading captive silly women laden with lusts ever learning and never coming to the knowledge of the truth But saith he 9 13. their folly shall be made manifest to all men And again Wicked men and seducers wax worse and worse deceiving and being deceived It might seem strange that they who so much depend on the answers of providence in outward successe as irrefragable arguments to demonstrate the goodnesse or badnesse of causes and persons should not acknowledge and tremble at Divine providence by this and many thousand such like spirituall plagues warning all men that have any care of their souls to beware those waies that lead thereto But it is not strange that they thus preposterously judge for those whom God hath given up to a sensual judgement a reprobate minde and hard heart do alike cry down those waies that are attended with outward disgrace and misery in a course of strictnesse and conscientiousnesse though accompanied with riches of spirituall graces which usually is the lot of the godly and admire and greedily embrace the waies of sin and licentiousnesse which for a time visibly prosper in the world though accursed from heaven with invisible and spirituall plagues which is the common condition of the wicked It is a sad and shamefull thing that evil men should be more industrious active and bold to study plead for and promote errour and falshood then Gods servants are for the maintaining of the truth and particularly that these men should do more to cast themselves and their children others and their posterity out of Covenant then the godly will do to clear to themselves and others theirs and their childrens interest in the Covenant but it is so The best see know beleeve and love but in part Whereas corruption lust and errour wholly reign in every unsanctified man and have too strong a party in the most sanctified Divine truths and Evangelicall mysteries are strangers to our corrupt mindes and receive but cold entertainment there Errours and lies are connaturall to mankinde and soon closed with when men speak lies they speak of their own Honours pleasures and filthy lucre fleshly liberty and ease have a mighty influence upon carnall hearts to carry them on in promoting and receiving falshood and resisting and rejecting truth Nothing out pure zeal for God love of Christ and his truth care of our own and brethrens souls can stir up earnestly and sincerely to contend for the truth especially when it lies under outward discouragements disgraces and frowns from the world and alas how rare are those graces amongst men and how weak in the strongest Christians Yet surely in other respects Holinesse and truth though as a spark of fire in the midst of a sea of corruption or as a Pearl in the bottom of a dunghill or as a little glimpse of light under a dark chaos of naturall and acquired sinne and ignorance have the advantage for being of a divine originall they are of prevailing invincible power and therefore beleevers that have this unconquerable truth in them and on their side cannot be excused if they do not stirre up the grace of God in them and take care and pains that they may be able to contend for and maintain the truth that was once delivered to the Saints especially in these times of so great light wherein besides the Scriptures in a known Language and plentifull publike Preaching in Catachismâ—s and larger Treatises the Truth is so fully cleared It may be that God hath as for other causes so for the correction of our sloth and carelesnesse suffered these Controversies to break out that he may quicken us to the more diligent use of all holy means to grow in grace and knowledge If for this use dear brethren this my poor labour may be serviceable to you or others to whom at your desire upon the consent and approbation of my brethren in the Ministry it may be made common I have my desire But before I leave you let me intreat you and others that may make use of it that you will not content your selves with a slightly looking on it but be serious as the matter handled concerning yours and your childrens interest in the Covenant of Grace requireth deserves howsoever in the manner you may finde sundry imperfections in the instrument yet let not that be any prejudice to the truth whereof God is the author Because I was forced at the first to quote Scriptures briefly for speed which their importunity called for and since I have not writ them out at large to prevent bulkinesse which might deter many from looking on it let me intreat you to turn over to every proof in your Bibles and read and observe the same carefully and if you would write them out in the margin or some paper it might be time well spent without pains and diligence no profiting can be expected he that deals with a slack hand will come to poverty but the hand of the diligent maketh rich Thus committing this service and your use thereof to the blessing of God desiring that he may have the praise if you shall receive hereby any increase in the knowledge of the truth and stability therein and that I may have the help of your prayers who remain Yours in Christ for the service of your souls to my power WILLIAM COOK AN ANSWER to two PAPERS subscribed by Henry Huggar and James Brown Wherein they endeavour to maintain their own Opinion and Practice of Anabaptism and oppose the Practice of Baptizing INFANTS They begin their first Paper thus Gentlemen YOu having avoided publick dispute by your selves so much prest for at first H.H. and J. Br. and since rather paper conference We to gratifie your desire herein have written these few lines hoping thereby to beget some discussion of the truth Wherein we affirm That the Baptism or sprinkling of Infants whereby the National Churches of Spain England France and Rome c. are constituted and from thence called Christians and Christendom is not the Baptism or dipping of Beleevers which Christ Jesus ordained and his Disciples practised for the right constituting of Churches under the Gospel whereby they rightly became and were truly called Christians Answer IN this your stating of the Question Ans divers things must be animadverted that you deceive not your selves and others through darkning the truth by words without knowledge 1. Here you take it for granted that we hold That by the Baptizing or sprinkling Infants Churches are constituted This we deny For 1. As faith or
nor diping is essential to the constitution of a true Church Seventhly You say or imply This baptizing or dipping is that whereby they became and were truly called Christians Ans This is false that men cannot be right Christians without your dipping Yea though we understand it of true Baptism for faith or interest in Christ properly maketh Christians Being interested in Christ though we should be hindered by death or other providence from Baptisme yet we are true Christians as the thief on the Crosse Those three thousand mentioned in the Acts when they had beleeved Act. 2 19 40. were Christians even before they were baptized so Philip before he came to the water Baptism is rather an effect or consequent then a cause or antecedent of our Christianity People are rightly baptized because Christians not Christians because baptized 2. Neither were men hence at first called Christians because baptized for many thousands had been baptized a long time before they were called Christians For whereas great multitudes had been baptized by John the Baptist Mat. 3.5 6. Ioh 4 5 6. See Act 2. 3. to the 7 chap. and more by the Disciples of Christ before his death and many thousands also after his ascension at Jerusalem Samaria and elsewhere Beleevers were not called Christians untill a good time after the Persecution and dispersion at Jerusalem For the faithfull were first called Christians at Antioch Act. 11. â—6 where Paul and Barnabas had taught an whole year and the number of Disciples was mightily increased there is not the least intimation that Baptism or dipping gave them the name of Christians but rather their famous profession of Christ Thus much for particulars observable in the main proposition Eightly From the whole proposition in respect of the matter let it be noted that besides your implicit fastning on us some things which we own not and asserting as your own some things which you neither have nor can prove The whole state of the Question is mistaken by you You speak of Baptism which is for the constitution of Churches whereas the Question is What Baptism is to be used amongst us who are a Church or Churches constituted already We grant that to the first constituting of Churches amongst Jews or Infidels which were never a Christian people a Profession of repentance faith or obedience must be made by men upon the preaching of the Gospel that they and their children may be accepted into Covenant and baptized As Abraham professed his faith before that he and his family were circumcised but after that his children were circumcised without requiring of actual faith and repentance from them as precedaneous to Circumcision They that will constitute new Churches amongst Infidels ought as we judge first to require actual faith and repentance of that people before they admit them and their seed as members of the Church But whatsoever you think of us we Christians in England know that we were through Gods grace a Church constituted long ago whose defects and corruptions though many yet have not been inconsistent with the being of a Church neither such hath been the indulgence of our Lord Jesus Christ the head and King of the Church were we ever unchurched If you will go and preach among Jews Turks and infidels and make it appear that you have a commission for it we will not gainsay your constituting of Churches amongst them and baptizing Professors of faith But in the mean space let me advise you to take heed lest whiles you talk of constituting Churches amongst Gods people Act. 1â— 3 2 Tim. 3.6 Tit 1. 11. Satan use you as his instrument to overthrow Churches by subverting souls and whole houses through speaking things you ought not for filthy lucre sake as he did those noted in the margin Ninthly Let it be also observed in the form of your propounding the whole state of the Question that you which would be accounted great disputers and discussers of the truth laying down a negative Proposition as is evident to any that can discern a negation from an affirmation in propounding it say we affirm when indeed you deny Will not these so grosse mistakes in the parts and the whole the matter and manner of this main question stated by you give just cause to judge that you are such men as those of whom the Apostle speaks in these words 1 Tim 1.5 6 7. Now the end of the commandment is charity out of a pure heart a good conscience and faith unfeined from which some having swerved have turned aside to vain jangling desiring to be teachers of the law understanding neither what they say nor whereof they affirm Whereas you say H. H J.B. If it be we desire you to prove it by plain Scriptures Ans We have nothing to do to prove that which we never affirmed but you falsly father upon us as it may seem that you may fight with your own shadow But we shall by Gods assistance prove upon solid Scripture grounds That the Infants of Christians which are members of a constituted Church or Churches have right to the Covenant of grace and so to Baptism the seal of entrance into the Covenant and that it is agreeable to Gods word that constituted Churches should be continued by baptizing of children that are members thereof But first let us hear what you say for your way You proceed thus That the Baptisme of beleeving men and women by us practised H.H. J.B. is the Baptism of Christ we prove by these Scriptures Ans For the answering of your Scripture-proofs taken from Christs command and the Apostles practice I will first propound some things in general to be considered secondly make answer to the several Scriptures 1. I answer therefore That neither any nor all these Scriptures do prove plainly positively immediatly and directly without consequence or syllogism which I take to be your meaning when you call for plain and positive Scripture which I have heard that some of your way abhor and protest against that the Baptism practised by you is the Baptism of Jesus Christ In none of these Scriptures it is expressely said The dipping of beleeving men and women practised by Henry Huggar and James Brown is the Baptism of Jesus Christ Nor do we reade in the Evangelists Go Henry Huggar and Ja. Brown teach all Nations and baptize c. Nor do we reade that Christ gave a command to you two to preach the Gospel to every creature Nor do we finde in the Acts of the Apostles that H.H. and J.B. said to the Jews Repent and be baptized or that the Samaritans heard you two preaching or that the Eunuch went down with you to the water or that the Jaylour or Crispus the Ruler of the Synagogue were baptized by you or either of you If you have any plain positive Scriptures mentioning your selves you may produce them Neither have you cause to take it ill to be urged thus Seeing
baptizing goes before saving Nay though Christ saith peremptorily He that beleeveth not shall be condemned you will not I think hence conclude that all Infants which you say cannot beleeve must necessarily perish in their Infancy though this might far more probably be concluded from the text then what you would conclude The words therefore are not to be taken so generally as to admit of no restriction but must be limited according to the subject-matter viz. that when professed infidels such as the Apostles were sent to are preached to they must be made disciples and beleeve and then be baptized and such as are quite out of Covenant and have no means of being taken into Covenant but by actual faith of their own must be condemned if they beleeve not 2. These Scriptures make much against you for while you urge them for your warrant you not only use no endeavours to go to the poor Nations and Heathens to preach the Gospel to Jews and Infidels as these Commissions require but are altogether unable for such a work For let me ask you Can you speak the tongues of all the people in the world of Indians Ethiopians Turks Scythians Jews c. Or can you work miracles which were so necessary for the laying of the foundation of Christianity amongst Infidels which power Christ promised to his Apostles to whom he directly gave this Commission and accordingly inabled them thereunto If you cannot do these boast no more of these Scriptures 3. Yea though you would insinuate that these Scriptures are much against our judgement and practice yet I hope it will appear anon that they are much for us Only let me first prevent an objection which is this Ob. If these Scriptures make not for the Anabaptists surely they cannot make for you The forenamed reasons hold as strongly against your selves as them for do you lay new foundations of Churches any more then they can you speak with all tongues and work miracles do you go amongst infidels to preach any more then they The difference of our judgement and practice from theirs Ans frees us from this objection which must necessarily press them For 1. Whereas they talk of constituting new Churches and so would lay a new foundation as if they were to deal with Jews and other Infidels We Ministers of Christ in this Nation and our brethren the Pastors and Teachers of Christian Churches in all other Nations build still on the old foundation laid by the Apostles and labour for the reformation increase and propagation of those Churches which were constituted by them or did flow from those first constituted Churches as branches from a stock so that we by virtue of these Commissions preach the word and baptize in all Nations where God is pleased to continue his truth not each one severally in all Nations but all of us distributively in several Churches and collectively in the whole visible Church each one looking to his proper charge and yielding mutual help upon occasion by which means the whole is provided for not inchoatively by way of founding or constituting but successively by way of edifying and propagating 2. Whereas we require of you to shew miracles speak strange languages because you profess on these Scripture grounds to constitute new Churches and lay the foundation of Christian Religion we have good reason for it sith miracles and tongues were necessary for this work to the Apostles and surely no lesse necessary for those that will undertake the same work now But seeing we build on the foundation laid by the Apostles labouring for the edification and propagation of the Churches constituted by them or at least which have by propagation flowed from those which they founded and seeing those Churches or that Church which we labour to edifie were first founded by them which had the gifts of languages and miracles and we teach a people that already professe Christ and are convinced of the truth of Christian Religion miracles are not necessary to us nor can be rationally required of us The same I may say of strange tongues 1 Cor. 15 2â— of which the Apostle saith that they are a sign not to them â—hat beleeve but to them that beleeve not We therefore that preach to Christians Beleevers and Church-members need them not but you who pretend to constitute Churches look on those that are not dipped by you as Heathens Infidels and without Christendom should speak with tongues that you may convince these Infidels of the truth of your doctrine 3. You bring these Scriptures as directly and without deduction or consequence belonging to you we argue from them so as to apply them to our selves by deduction and consequence By this it appears how justly we make use of these Scriptures being Ministers of those Churches which by a continued flux have been propagated from those founded by the Apostles and so may humbly boast of Mat. 16.18 Mat. 28.20 and lay claim unto those promises Mat. 16.18 On this Rock will I build my Church and the gates of hell shall not prevail against it And Mat. 28.20 And to I am with you alway even to the end of the world which promises could not belong to the Apostles only for they continued not unto the end of the world in the work of the Ministry but to them and the Churches and Ministers which should succeed them For Christ promiseth to the Apostles that he will be with them in discipling baptizing teaching the things which he had commanded them unto the worlds end which work when the Apostles died they delivered up to succeeding Ministers I come now to shew how these places make for us 1. In Mat 28.19 That which you reade according to our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teach is properly Make disciples or scholers Now not only aged persons which are come to discretion may be made scholers or disciples of Christ Isa 54.13 Ier. 31.34 Deut. 30.6 but also children 1. As God hath promised that in his Church where his Gospel and Covenant are dispensed he will teach his people from the least to the greatest all the Churches children shall be taught of God Gods Spirit shall not depart from their seed nor seeds seed c. 2. As they are with and by their parents devoted to God to be brought up in his School by outward instruction when capable and we know that little children which yet cannot learn being sent to school are called scholers Deut. 6.7 Eph. 6.4 2 Tim. 3.15 because they are in the school and intended for learning when capacity shall be given Thus children of Beleevers are from their infancy devoted to to Christs School to be brought in the nurture and information of the Lord and we know no age is uncapable of Gods teaching 3. It is said Act. 15. v. 1. compared with 10. that the false Apostles which urged Christians to be circumcised according to the law of Moses which we know was that children
is born into the world doth it follow hence that the new-born childe is a full-grown man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sure the word notes the species or kinde of man distinct from other creatures without difference of age or sex So then you cannot from the names of men and women conclude the ripenesse and perfection of years 2. If you object But they beleeved Remember what is said on Mar. 16.15 16. and Act. 2.39 and you may gather thence That when parents become Beleevers God accepts their Infant children as Beleevers and giveth them right to the Covenant and promise 3. But howsoever enough hath been said in the general considerations to shew how little help you can have from this or any other Scripture for your purpose The following proof is in Act. 8.36.37 The Eunuch saith Loe here is water what doth hinder me to be baptized And Philip said If thou beleevest with all thy heart thou maist Ans We grant that they which never lived in a Christian Church nor were born of Christian parents nor have interest in the Covenant by their parents faith which was the case of the Eunuch are to be baptized when they beleeve and not before But what makes this for your purpose 2. But what would you gather hence that none are to be baptized but they which beleeve with their whole heart If so I answer 1. Then you will condemn not only us Act. 8.12 13.21 but also the same Philip for baptizing Simon whose heart was not right in the sight of God and therefore he beleeved not with his whole heart you must condemn many of your own dippings for doubtlesse many come to you to be dipped for base ends You cannot promise to your selves more dexterity then was in the Apostles and Evangelists to baptize none but upright-hearted ones 3. If so you must not baptize any untill you see into their hearts 1 King 8.9 that they beleeve sincerely and then you must lay down your new trade of dipping for none but God leeth mens hearts whether they be upright or no. Your next Scripture is Act. 10.47 Then answered Peter Can any forbid water that these should not be baptized which have received the holy Ghost as we and he commanded them to be baptized in the Name of Jesus Christ Ans 1. It is plain that the Apostle gives this as a reason why they should be baptized because they had received the gift of the holy Ghost Act. 10.44 45. and 11.15 Now you can hence gather immediatly no warrant for your baptizing untill you can procure by your preaching the effusion of the holy Ghost in a visible and miraculous manner as it is evident that that in the text was 2. But if you say Indeed these visible and miraculous gifts of the holy Ghost cease with the Primitive times But God now pours his Spirit of sanctification ordinarily and invisibly on people and such as have received that may be baptized I grant it and assume The gift of the holy Ghost is promised to and bestowed on Infants in the Church not only extraordinarily as in the example of John the Baptist but ordinarily according to Gods promise Act. 2.38 39. Isa 44.3 4 5. Your following example is â—ct 16.32 33 34. And they spake unto him the word of the Lord and to all that were in his house And he took them the same hour of the night and washed their stripes and was baptized he and all his straitway And when he had brought them into his house he set meat before them and rejoiced that he and all his beleeved in God Ans To this I answer The last words are mis-cited And rejoiced that he and all his beleeved in God Our Translators render it And rejoiced beleeving in God with â—ll his house Which if the Parenthesis had been observed and in stead of beleeving they had read having beleeved or after he had beleeved had very fully and fitly set forth the emphasis of the Original which is thus word for word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exceedingly rejoiced or exulted with in oâ— through his whole house after that he had beleeved in God or he having beleeved in God rejoiced in his whole house Here it is not said that the whole house beleeved in God but the words shew that the Jaylor when he had beleeved in God and he and all his were baptized he made a feast and shewed his exceeding joy through his whole house or with his whole house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Translation reades it thus And he exulted and all the children of his house even all of them in the faith of God Now consider in this History these things 1. How that when the poor affrighted Jaylour saith What shall I do that I may besaved Paul and Silas answer Beleeve in the Lord Jesus and thou shalt be saved and all thine house They require faith of the Jaylour that he and his family might be admitted into a saving estate They said not that every one of his family must of necessity actually beleeve and professe that so his houshold might be saved with him but they tell him If he beleeve both he and his houshold should be saved Gen. 17.5 Luk. 19.9 As Abraham beleeved and all his family even Infants were taken into Covenant of salvation And when Zacheus beleeved salvation came to his house he being made a son of Abraham So God shews here by his servants that he would deal with the Taylour not standing for the present on strict terms of actual faith of all in his house If the Governour beleeve it is enough to put the whole family into a saving estate inchoatively at least in respect of admission into Covenant neither are any to be excluded but such as by stubborn refusal of the Gospel offered deprive themselves of that priviledge 2. It is said indeed that they spake to him and all in his house vers 32. the word of the Lord but whether it be meant of the prisoners in the Prison-house with Paul and Silas or of those of his houshold is not expressed the former seems very probable rather then the later 1. Those to whom they spake the word are said to be All that were in his house v. 32. Those that were baptized with him are said to be all his Now prisoners and strangers might be in his house but those only of his own family were his 2. Ver. 32. It is said they spake to all in the house and yet afterwards it is said ver 34. that he brought them into his house as if they had not been in his dwelling house before 3. If it be meant of his family to which they spake the word that proves not that there were no Infants in the family or that the Infants were not taken into Covenant and baptized with their parents any more then the exhortation of Moses to that great assembly of the Israelites mentioned Deut.
are so sacred that they cannot without high offence to his Majesty Deut. 4.1 great wrong to Gods people and extream danger to their own souls be denied by any to those to whom they belong God no lesse forbidding detracting from then adding to his word and so much the more dangerous is diminution in this case as it tends to darken the glorious grace of God in the times of the Gospel which times he hath reserved for the more full illustration thereof above former times 2. That those main priviledges which God granted ordinarily to persons in Covenant before Christ as That their children should be in Covenant and admitted to the seal of entrance thereinto should cease in the time of the Gospel is so unagreeable unto the wisdom and goodnesse of God which reserves his greatest and choicest blessings for the last times to be bestowed on his people so contrary to the nature of the Covenant of grace which under Evangelical dispensation is far more glorious and comfortable to the faithfull then under legall so contrary to the end of Christs coming which was to multiply increase and ratifie not cut off diminish or abolish blessings and priviledges to his Church and so contrary to the promises and prophecies concerning the glory of the Church in the times of the Gospel that he deserves to be abhorred of all that know God and Christ and his Covenant that should tell us of a great fall and diminution of priviledges in Evangelicall times compared with legall and yet can bring no pregnant and pertinent Scripture to prove a repeal of those priviledges 3. I grant that where God hath repealed priviledges of the Old Testament which whiles they continued unrepealed were priviledges yet cease to be so when greater answerable thereto yet more sutable to the Gospel-dispensation are vouchsafed in their place in the New Testament they in respect of that old administration are not to be accounted priviledges neither are priviledges in this case properly revoked but altered and inlarged when the old administration indeed is abrogated but the same spiritual blessing is given in a more comfortable manner under a new dispensation As when Christians 1 In stead of the Old Testament Scriptures in the Jews mother tongue which was the Jews priviledge have both Old and New Testament Scriptures translated into a known tongue 2 In stead of the Jews seventh-day-Sabbath Ioh. 19.36 2 Cor. 5.7 have the first day or Lords-day-Sabbath 3 In stead of the Passeover which to the Jews was a Type of Christ to come have Christ exhibited and now represented in the blessed Communion And 4 in stead of Circumcision have Baptism And 5 generally when Christians in stead of the old Legal dispensation of the Covenant of grace which the Jews had have the new Evangelical dispensation of the Covenant Here the same priviledges are continued with inlargement under a new and different garb or dresse 4. It 's granted also that when men have wilfully rejected priviledges and therefore God hath cast them off neither they nor theirs lying under that obstinacy may lay claim to obstinatly rejected priviledges as in the case of the body of the Jews and their seed at this day To the Minor 1. Gen 17.7 Exod 12.48 Ezek. 16.10 21. Mat. 2.15 Act. 3.25 It 's plain that from Abrahams time and so forward to the last of the Prophets yea to the time of our Saviour Christ unto which time Circumcision of children was in force the faithfull had interest in this priviledge that their children were in Covenant and had the seal of admission 2. It 's plain also Gen. 17 10 11 12 13. Rom. 4.11 Rom 3.1 2. Phil. 3.5 that this was a great priviledge or prerogative to the people of God and their children that they were in Covenant and had Circumcision which is called the sign of the Covenant yea the Covenant and the seal of the righteousnesse of faith As to be an Hebrew and Israelite was a great priviledge before Christs coming so to be circumcised 3. That God hath not recalled this grant of Beleevers children having right to the Covenant and seal of entrance it is evident for neither the Scriptures of Old or New Testament speak any such thing but rather the contrary heightning the priviledges of the Gospel above those of the Law but never depressing them Obj. But Circumcision is repealed and abrogated Ans 1. True Ob. in regard of the outward ceremony Ans 1 so the former dispensation of the Covenant of grace in regard of the Legal manner of administration Doth the Covenant it self therefore and duties and priviledges therefore which are essential and perpetual cease Womens going up to Jerusalem to the sacrifices and Passeover ceaseth Must not they therefore come to and partake of the Lords Supper The Church of the Jews which understood the Scriptures of the Old Testament without translation is cast off Must not Gods people now have the Scriptures in their mother language by translation because there is no direct expresse Scripture for that purpose The Jews Sabbath being the seventh day of the week with us called Saturday is abolished Must we not therefore have a Christian Sabbath or Lords day Nay rather we may well gather from the Jewish-beleeving womens priviledge to partake of the Passeover and sacrifices in the Old Testament the priviledge of Christian women to come to the Lords Table and from Jewish Beleevers liberty to have the Scriptures in a known tongue we may gather against the Papists the priviledge of Christian common people of the like nature though in a different way they by the Originall writing we by Translation and from the Jews Sabbath of the seventh day that being appointed by the moral Law we may gather our Christian Sabbath and so from the Jewish infants priviledge to have the seal of initiation into the Covenant and Church we may gather the like priviledge to belong to Christians Infants though in a different ceremony if we compare those priviledges of the Jews in the Old Testament with what is spoken in the New Testament concerning Gospel-priviledges that are analogicall and succedaneous to these legal priviledges and lay together other common grounds warranting unto them these priviledges though there be no expresse immediate particular command for womens partaking at the Lords Table nor for the common peoples enjoying vernaculous translations of the Scripture nor for the Christian Sabbath nor for the baptizing of Infants 2. I answer to this objection If it had been the pleasure of God and Christ that children should in the time of the Gospel lose their former interest in the Covenant and seal thereof and their priviledge of Church-membership as well as he would have Circumcision abolished he would have no lesse revealed that in the Scripture then this But he hath no where revealed either expressely or to be gathered by consequence that whereas untill Christs time Infants of Beleevers were in Covenant Gods children Church-members
his love to little children which is doubtlesse to shew what is his affection to the Infants of the faithfull at all times otherwise what profit or comfort were it for Christians to know that Christ was indeed so loving to those Infants at that time but would never shew afterwards when in glory any more respect to Infants of Christians whiles such then to the Infants of Infidels 2. But the reason given by Christ puts the matter out of question that this expression of his affection to Infants is not to be restrained to those particular Infants that manner of coming and that time of his visible abode on the earth For of such saith he is the Kingdom of God or of heaven implying that so long as God hath a Kingdom of grace on earth in the administration of the Gospel and affords ordinary means of bringing people to the Kingdom of glory so long the children of the faithfull are to come or be brought to Christ in such a way as they may be acknowledged subjects of this Kingdom which is by admission to the sign or seal of entrance thereinto 5. That it is the will and pleasure of Christ that little children in the time of the Gospel should be brought to him appears in the text in three particulars worthy to be distinctly observed 1. In that he was much displeased and moved with high indignation against his disciples which rebuked and discouraged the bringers of the children Mat. 11.29 Maâ— 12.29 Now Christ which was so admirably meek and gentle would not have been so much moved if it had not been a great fault in his disciples to hinder Infants from coming to him It is doubtless a wrong to poor Infants that cannot plead for themselves and to pious parents to be checked in so good a work and to the Church of God to have these young members cut therefrom and especially to God and Christ and the Gospel to seek to cast out Infants from the priviledge of the Covenant of grace wherein they had been interested in the time of the Law Though in the disciples it was more excusable by ignorance because likely before this time they had heard nothing expressely from Christs mouth to hold forth the priviledges of Infants in the time of the Gospel howbeit they might have gathered enough out of the Old Testament if they would have heeded it to have prevented this miscarriage else Christ would not have been so angry with them if it had been out of invincible ignorance Now if Christ was so offended with this first failing of his disciples through ignorance what may they expect that after this warning continue clamouring against and reproaching the bringing of Infants to Christ 2. Christ gives an express command to suffer little children to come to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not any that professe obedience to Christ and acknowledge his soveraignty over them dare to violate this command in not suffering children to come to Christ 3. Christ adds Forbid them not which charge by way of addition doth not only shew our Lord Christs earnestnesse in this point and confirm the former precept But also sufficiently warns all under pain of his displeasure that neither by word nor action policy nor power they dare to do any thing to hinder the Infants of Beleevers from Christ My third argument I will draw from the same Scripture which is this Arg. 3. Arg. 3 To whom the Kingdom of God or heaven belongs now in the time of the Gospel to them also Baptism which is the seal of entrance thereinto belongs But to the children of beleeving parents the Kingdom of God or heaven belongs now in the time of the Gâ—spel Mat. 19.14 Mar. 10 14. Luk. 18.16 Therefore Baptism which now in the times of the Gospel is the seal of entrance into this Kingdom belongs to the children of beleeving parents For the clearing and confirming of the proposition let these things be noted 1. That whether by the Kingdom of God or heaven be meant a state of grace and professed subjection to Christ the King of the Church in this life and the state of the Church Militant under Christ already exhibited in the flesh as the word is very frequently a Mat. 3.2 Mat 14.17 Mat 1â— 24 32 24 47. Mat. 21.41 Mat. 25. â— 14. used or the Kingdom of glory and state of the Church Triumphant as it is sometime b 2 Tim. 4.18 used It is all one for our purpose and that argument holds most clearly in the former and most strongly in the later sense 2. That Baptism is the sign pledge or seal of entrance into a Gospel state or Christian Church is I think out of question on all sides and if need were might easily be proved by these and such like Scriptures Mat. 3.2.6 Mat. 28.18 19. Act. 2.38.40 Act. 8. 9. c. 3. Though some may have right to this Kingdom and yet want Baptism as the penitent thief and some may have Baptism that have no internal right to the Kingdom of God and spiritual blessing signified yet those that have right to the Kingdom of God holden forth in the Gospel have right to Baptism and those that are acknowledged according to the rules of Gods word to have right to this Kingdom must also be acknowledged to have right to the seal of entrance thereinto 4. Though only internal right to Gods Kingdom and the priviledges thereof argue right to or possession of the inward seal of the spirit yet external professed or known right to this Kingdom and the outward priviledges thereof so as that persons are according to the Scriptures acknowledged members and subjects thereof is sufficient to give Ecclesiastical and external right to the seal of entrance thereinto as the Jews whiles they were not actually discovenanted were the children of the Kingdom though so wicked as that they were shortly cut off Therefore let none object If all the children of Beleevers have right to the Kingdom of God they shall be all saved But they are not all saved Therefore all have not right This is answered by distinction of external right which gives interest to the external priviledges of the visible Kingdom and internal right which gives interest in or implies possession of internal spiritual and eternal priviledges The former right all Infants of Beleevers have and of this we speak now the later only some peculiar sanctified ones according to the election of grace as it is in the case of visible professours and sincere Beleevers 5. That to whom the Kingdom belongs to them the seal or sign of entrance belongs right reason will yield from the nature of correlatives there being a clear relation between the thing signified or sealed and the sign or seal and the whole current of Scripture speaking of Baptism historically or doctrinally sheweth that so soon as any were acknowledged to have right to the benefit signified or sealed they had right to the
that had such qualifications only as their children but that those very babes might be admitted to Christ for prayer and laying on of his hands The Disciples rebuked them for bringing not humble persons of ripe years and otherwise qualified as children but those babes Christ is angry with them for hindering those very children pleads for the children and the bringers of them commandeth that the children should be permitted to come to him not such as them in humility and like qualifications at this time and gives this reason For of such is the Kingdom of heaven Now how were this speech and reason of Christ pertinent or convincing if when the question was about little ones he should speak only of those which were endued with humility and such qualifications yet of ripe years 2. The word such is taken most usually in Scripture if not alwaies for the same persons or things of which mention was made immediatly before and those that are of the same nature and kinde not those of different kinde of form that only agree in some remote unquestioned unmentioned qualifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear by these and such like Scriptures Joh 4.23 But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and truth for the Father seeketh such to worship him 1 Cor 5.5 To deliver such an one to Satan this is meant of the incestuous man of whom the Apostle had spoken before and of those that were guilty of the same or like sins as he so 2 Cor. 12.2 Such an one taken up into the third heaven vers 3. I know such a man ver 5. Concerning such a man I will glory It 's plain that this is spoken of the man that had Visions and Revelations of God whether in the body or out of the body he knew not and that Paul would glory of that very man or such others for whom God had done such things as none of the false Apostles could glory of the like The same may be observed Gal. 5.21 Heb. 7.26 and Heb. 13.16 By which examples it is plain that though the word such in the English tongue often signifies but similitude yet in the Original it notes entity both specifical and numerical and consequently here are not meant those who were only like babes in humility and such qualifications but those very Infants that were brought and other such Infants viz. of the Church 3. If therefore only Christ admitted children took them in his arms laid his hands on them and blessed them because of their humility and such qualifications wherein these that will enter into the Kingdom of God must resemble them not because they themselves had interrest in the Kingdom of God and were capable of spiritual blessings then it will follow that it had been lawfull and commendable for men to have brought to Christ Sheep Doves or Serpents Salt Lights or Vine-branches good Wheat o◠good Fish Mat 5.13 14. Mat. 10 16. Ioh. 10 14. Mat. 13. Ioh. 13.1 c. to have him put his hands upon them and prayed for them and that Christ would have taken these all or any of them into his arms or hands laid his hands on them and blessed them for the Godly are resembled to these and we required to be like unto them in some qualifications as we will be saved and where the same or like cause is the same or like effect will follow But the consequent is absurd and ridiculous if not blasphemous Therefore the antecedent is false I come now to the third Argument taken from this History and it is my fourth Argument in order Arg. 4. Arg. 4 Those and such as those to whom Christ hath vouchsafed his dear imbraces prayers blessing and imposition of hands as a sign or pledge of his blessing are doubtlesse in Covenant and have right to the sign or pledge of entrance thereinto which is Baptism now in time of the Gospel But Christ hath vouchsafed the little children of the faithfull his dear imbraces prayed for them blessed them Mat. 10 13.15 Mat. 10.16 and laid his hands on them as a sign or pledge of his blessing Therefore the children of the faithfull are in Covenant and have right to the seal of entrance thereinto which is Baptism To the clearing of the Proposition let it be remembred 1. The tender imbraces of Christ and ready entertainments of persons argue those to be in Covenant and in his favour whom he so entertaineth For he that forbad his Disciples to go to the Gentiles and Samaritans Mat. 10.5 Mat. 15.24 Luk 7.29 Luk 15.1 2 3. was not sent but to the lost sheep of the house of Israel would not have eaten with publicans and sinners but as they had been lost sheep and prodigall sons yet sheep and sons found again which had been humbed by Johns Ministry would not doubtlesse tenderly imbrace any young or old that were without God hope Christ or Covenant 2. These whom Christ prayeth for are not of the world and therefore called out of the world to the Church and Covenant Joh. 17.9 3. Christs laying on of his hands being a sign or seal of spiritual blessing for we reade not that these children were brought to be cured of any corporal malady but Christs saying Of such is the Kingdom of God sufficiently implieth that the blessings which he bestowed and confirmed to them Rom. 14.17 by laying on of hands were blessings of his Kingdom which are principally not corporal but spiritual was of the same nature or equivalent to or at least implied right in Baptism For we never reade that God or Christ or any by Divine appointment communicated imposition of hands as a sign of the blessings of his Kingdom to unbeleevers and persons out of Covenant and so uninterested in the seal of entrance into Covenant 4. Hence follows each of these favours of Christ much more all laid together prove that those to whom they are vouchsafed are in Covenant and so have title to the pledge of admission thereto As to the Assumption let it be noted 1. That it is in the very words of the text 2. That though this priviledge of corporal or visible imbracing and laying on of hands and vocal or audible prayer and blessing from Christ was peculiar to those Infants that were then brought to him yet that the same blessings for substance invisibly and spiritually to be conferred by Christ and what is equivalent to these outward signs belong still to children of Beleevers under the Gospel may be gathered from the whole context is partly cleared in the handling of the two former Arguments and might be further proved if need were and intended brevity would suffer Arg. 5. Arg. 5 If all Nations were by the Apostles to be made disciples and baptized then the children of those in the Nations by whom the Gospel is received for children are a very great and considerable part of a
them by the coming of Christ contrary to the Propheticall predictions Evangelical Proclamations and all the faithfuls expectation if whereas before Christs coming their little ones were in Covenant had God for their God and were sealed with the sign of the Covenant now upon this imbracing of Christ whether on the first offer of the Gospel to them by the Apostles as in Act. Act. 2.37 38 39 40 c. Rom. 7 26 27 2. or at their conversion in the latter end of the world Rom. 11. their Infant-children should be left out of the Covenant in Satans Kingdome 3. I will answer one Objection once for all which may seem to have some force to take away those untheological and unevangelical absurdities that these men fall into which here and elsewhere it 's shewed their opinion leads them to it 's this Obj. In the Old Testament indeed the Church had many external visible priviledges consisting in Rites and Ceremonies and therefore they were circumcised and their children but now in the Gospel the priviledges are more spiritual and invisible and therefore it will not follow If some of those visible priviledges be withdrawn that the Gospel-dispensation is not more excellent then the Legal and so if Baptism be denied to Christians children that their state is worse then the state of the Jews Ans This Objection which would seem to take off the former absurdities will appear anon to bring in other absurdities as great or greater or leave the force of the former Arguments untouched For though it be true that amongst the Jews was a worldly Sanctuary and carnal ordinances Heb. 9.1.10 which are now abolished and no visible ordinance left to Christians in the place thereof Yet generally to say that Jews priviledges consisted in Rites and Ceremonies and Christians are spiritual and invisible is to deny spiritual priviledges to the Jews and the outward profession of religion to Christians which is equally to overthrow the power of godlinesse and truth of religion in both then which what more dangerous or absurd 2. But if they will leave generals and come to the point in hand they must either deny that there is any such outward ordinance as Baptism left to the Church of the New Testament being of the same use for the main and in the place of Circumcision Col. 2.11 12. which to do were to contradict plain Scripture or if they grant it their shifting distinction of visible and spiritual priviledges cannot help them for here by their own concession it cannot take place seeing that they yield that in this case a visible priviledge is afforded alike to both Churches Jewish and Christian 3. This Objection should be acknowledged to say something to the purpose if it could be proved 1. That the Jews were only under an external Covenant without spiritual graces 2. That their priviledges were only external 3. That Christians have now only spiritual blessings bestowed on them 4. That ordinarily God now gives his Covenant and spiritual blessings thereof without any visible means or external way of dispensing the same All or any of which to assert were very false and wicked But when it is acknowledged or at least may by plentifull Scripture be proved 1. That the Jews and their children had interest in spiritual blessings of the Covenant as truly as we though in a different manner and measure 2. That we Christians are under a visible dispensation as well as they 3. That both dispensations have had alike each a visible sign seal or pledge of admission into Covenant 4. That to enjoy these signs and seals have been and still are a great benefit to them that have them according to Gods appointment 5. That now Beleevers have need of the seals of the Covenant to them and their children to confirm their faith in Gods mercy to them and theirs and ingage and incite them to obedience as well as the beleeving Jews That for themselves Beleevers need a seal or pledge is granted by all parties that acknowledge that God who institutes nothing needlesse or superstuous in his Church hath instituted Baptisme as a standing Ordinance for Christians And that for their children they need a seal as well as the Jews for their children or Christian Professours for themselves may appear thus 1. Have not Christians children souls capable of salvation as well as the Jews 2. Is it not for Gods glory to be visibly known the God of Christians children as well as of the Jews 3. Aâ—e Christian parents better able to beleeve Gods fatherly federall love to their children and devote them to his worship without his applying a seal unto them then they can beleeve his love to themselves and devote themselves to God without a seal or pledge If they can sufficiently beleeve in God for their children and devote them to Christ without the seal for a pledge or ingagement surely they might as well have beleeved and obeyed without a seal for themselves if so no seal had been instituted at all for God will make no superâ—â—uous institutions But a seal is instituted therefore they needed it if for themselves then for their children 4. Are Christian parents more carelesse of their childrens salvation or Gods being glorified by their children then the Jews were that none may say Then sure they no lesse need to see them sealed into the Covenant wherein they may be ingaged to glorifie God and God to save their souls Or 5. have Christians more obscure and sparing discovery by promise and precept concerning their own priviledges and duties that they should need the seal and pledge of Baptism for themselves but more full and clearer promises and commands concerning their childrens priviledges and duties then either the Jews had for their children or Christian Professours have for themselves that in the case of Christians children there should be no use of a seal and pledge though the Jews children did and Christian Professours do need a seal I think none will say this 6. That no Scripture or reason can be given to prove that Beleevers children in the time of the Gospel are debarred from the Covenant and seal thereof of which the beleeving Jews children had been long in possession and some more eminent priviledge bestowed on Christians children which the Jews children never had to compensate that losse of being driven from the Covenant and seal when I say these six things are at the least for the greater part acknowledged and the other may be easily proved at least so many as are necessary for this purpose it must needs be a very contradictory thing to say That the Gospel-dispensation is more glorious and comfortable then the Legal and beleeving Gentiles as much or more blessed then the Jews and yet Christians children driven from the Covenant of grace and seal thereof which the Jews children were under 4. Having first propounded something in general for the clearing of the whole Argument secondly confirmed the Proposition by some
particulars thirdly Answered an Objection fourthly I come to the fourth thing which I promised which is to speak of the Assumption concerning which I need say no more then that it is plainly and fully proved in the Scriptures mentioned in the proposal of the Assumption and divers others setting forth the glory of Gospel-times Arg. Arg. 7 7. To whom the promise of the spiritual blessing represented and sealed in Baptism belongs Act. 2.38 39. to them the outward sign of Baptism it self belongs so the Apostle reasons and the sign and thing signified being correlatives must go together But the promise of Gods Spirit Act. 2.39 Isa 44.3 signified in Baptism and so of Regeneration Sanctification and Adoption belongs to the faithfull and their children Therefore Baptism it self belongs to them Arg. Arg. 8 8. If in the time of the Apostles when the gouernours of families beleeved their whole families thereupon were baptized with them Now also the children of beleeving parents being parts of their families are to be baptized But where the Apostles had drawn by the Ministry of the word governours of families to the faith they baptized with them their whole family Act. 16.14 15. 33 34. Therefore the children of beleeving parents are to be baptized For the clearing of the two last Arguments to avoid tediousnesse having been more large in the former then I intended I refer the Reader to what I have said in the Answer to the former Paper in the vindicating of those Scriptures Act. 2. 16. cited by the other party Arg. Arg. 9 9. They that are holy or Saints are to be baptized Children of beleeving parents are holy or Saints 1 Cor. 7.14 Therefore to be baptized See this Argument cleared in my first Book in Answer to A.R. and hereafter more may come forth for vindicating of that Scripture 1 Cor. 7.14 from exceptions Arg. Arg. 10 10. They that are members of the Church have right to Baptism for Baptism is a solemn sign or pledge of admittance into the Church 1 Cor. 12.12 13. Eph. 5.25 26. But the children of the faithfull are members of the Church 1. So they were amongst the Israelites and never yet dismembred 2. Such promises are made to them as none without the Church have right unto 3. Else they have no interest in Christs love no benefit by his death no purification and sanctification by his bloud nor is there any hope that if they die Infants they shall be presented holy and spotlesse glorious and unblamable before God all which are the peculiar priviledges of the Church not communicable to any but members thereof Eph. 4.25 26 27. So that if the children of Beleevers be not members of the Church they are without Aliens from the Common-wealth of Israel without hope without God whiles children which to affirm is most blasphemous to Gods grace Covenant and nature Therefore the children of Beleevers have right to Baptism Arg. Arg. 11 11. If the duties of the Covenant no lesse belong to Christian parents and their children in the time of the Gospel then they did to Jewish parents and their children under the Law It will follow that the Covenant it self and the priviledges and seal thereof do no lesse belong to them and their children then they did to the Jews and their children But the duties of the Covenant lie no lesse on Christian parents to teach and instruct their children Eph. 6.4 and on their children to learn the fear and nurture of the Lord now in the time of the Gospel then they lay on Jewish parents and children Therefore the Covenant its priviledges and the seal of admission no lesse belongs to Christian parents and their children then they did belong to Jewish parents and their children For the strengthening of the Proposition let these things be considered 1. Ordinarily and in the usual dispensation of the Covenant where God requires like duties he affords like priviledges I speak not of what God may do out of his prerogative or in some extraordinary case setting aside his dealing with men by way of command promise and threatning which is his way of transaction in Covenant 2. If there be any difference in the Christian Church compared with the Jewish and later dispensation of the Covenant compared with the former there is rather an increase of priviledges and lessening of burdens and duties then an increase of burdens and duties and lessening of priviledges 3. If you say otherwise Might not Christian parents if urged to the Religious education of their children by you answer By your judgement they are dogs and swine as being out of Covenant how can we offer holy instruction to them or exercise any Christian discipline over them bring them to publick assemblies or pray for them any otherwise then as Infidels were no this to cast Pearls to swine and give holy things to dogs Mat. 7.6 1 Cor. 5.12 What have we to do to pray with or exercise Discipline and Censure over those that are without What poor incouragements do you give us to bring them up for God when you tell us that they have no right to the Covenant of God Is not your practice in denying us the priviledge of the Covenant for our children and yet requiring the duties thereof worse then that of the false Apostles in putting a yoke on the Disciples necks which neither their fathers nor they were able to bear They indeed urged duties but allowed priviledges according to their apprehension and what had formerly been indeed a priviledge you urge duty but deny priviledges which do greatly ease burdens and facilitate duties But if you say that you do not urge the duty of Christian education of children c. as I fear practice speaks too loud What is this but to professe an intention to overthrow both the duties and priviledges of the Covenant and so bring in Atheism which if it take place in families will soon overspread the whole Church and particular persons 4. The Jews indeed were bound to circumcise their children and observe all those laws Ceremonial and Moral concerning them which were appointed by Moses but they had this ease and encouragement their children were in Covenant and had the seal thereof and they might expect the priviledges and blessings of the Covenant on their children by vertue of Gods promises Covenant and seal Now no such priviledges are allow'd to Christian parents in behalf of their children if these mens opinion stand and the Proposition hold not Obj. But if parents by their care bring them to actual faith and so under the Covenant then they shall enjoy the priviledges of the Covenant and seal thereof Ans 1. If that be all then by your opinion if they dye before actual faith as thousands of the children of the faithfull do in their infancy they perish as Aliens to the Covenant 2. The only way revealed in Scripture for parents first bringing their children under the Covenant is by faith
to accept the Covenant for themselves and their children Gen. 17.7 They that hold out a new way must shew some Scripture for the abolishing of the Old and establishing the New or must expect no regard from those that are not willing to be deluded 3. Shew the ground of this distinction Jewish children were to be educated for God as being under Covenant and seal but the children of Christians only that they may be brought under the Covenant and seal when they come to actual faith professed in their own person What Scripture or reason puts such a vast difference between them that those should be brought up Religiously as actually in Covenant and sealed these only as in a remote possibility to be brought to the Covenant and seal 5. The fifth consideration will not only strengthen the Proposition but also further answer the foregoing objection It 's this If the children of the faithfull be not already actually in Covenant from their infancy and so interested in the priviledges of the Covenant not only parents may be afraid to instruct them in Scripture Catechise and pray with them require their presence in the Congregation and family duties and their sanctification of the Lords day which are both duties and priviledges of the Covenant least they should cast Pearls to swine and judge them that are without But also the children if urged hereunto may demand of their parents What have you to do to require of us any Christian duties or to correct us for the neglect thereof or for the commission of any sin against the Gospel as profanation of the Lords day blaspheming Christ Christian Religion or the Scripture c. Might not they plead liberty of conscience and say What have you to do to judge us that are without we are to chuse our Religion and as free to worship Mahomet as Christ The Jews indeed had authority to bring up their children in the Jewish Religion as being devoted thereto from their infancy by the Covenant and seal thereof under which they were but now we children of Christians are under no such priviledges nor ingagements Which practice I fear will be the genuine fruit of this opinion argued against and swallowed down as no absurdity by those that are poisoned with Anabaptisticall fancies but must needs be detested by all that prize the Covenant of God and love Christ sincerely or their own and childrens souls spiritually To clear the Assumption let these things be considered Gen. 18.19 Exod. 12.26 27. Iosh 24.15 Psal 78.5 6. Prov. ◠3 4 5. 2 Tim. 3.15 1. How can it be doubted but that all those morall duties that lay upon Abraham and his children and the Israelites and their children enjoining the one party to teach and the other to learn the way and commandments of God lye now upon Christian parents and their children 2. Paul greatly commends Timothies happinesse and his parents care in that he had been brought up from his infancy in holy Scripture which he would not have done if either Timothy had not been in Covenant from his infancy for what have those to do with the tables of the Covenant that are strangers or aliens to the Covenant or that example had not been of moral equity to be imitated by Christian parents and their children in the time of the Gospel 3. That Scripture cited to prove the Assumption contains a full expresse charge which lies on all Christian parents to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children to learn the fear and information of the Lord Eph. 6.4 which argues also that children of the faithfull are disciples of the Lord to be trained up in his school being dedicated to his discipline and nurture 4. Were not this so that moral Law which the Apostle in special manner above all the rest urgeth upon Christians children would be abrogated or greatly weakened as to the children of Christian parents at least untill they come to actual faith Children saith he obey your parents in the Lord. Eph 6.1 2. And Honour thy father and mother which is the first commandment with promise For how can they obey them in the Lord when the parents have no authority to command them any thing in the name of the Lord they not being under his yoke and Covenant How can parents challenge honour from their children by virtue of Gods command when they bring not up their children for God and to his honour Or how can children Religiously and Christianly honour their parents that have left them in the state of Infidels Especially considering this commandment Honour thy father c. as it was given to the Israelites supposed their children to be in Covenant with their parents and to have the like interest with their parents in the Covenant and its seal and the like ingagement to the duties thereof in respect of outward dispensation which is denied now to the children of Christians unlesse the Assumption yea and the main point in controversie be granted Twelfthly I argue thus Arg. 12 Children of beleeving parents must either be baptized while children or while able to professe the faith or not at all 1. This last your practice shews you will not hold and it were unreasonable to think that their being born of beleeving parents should deprive them of this priviledge seeing in the Old Testament this procured to children the seal of entrance 2. That they should be kept without Baptism untill they be able to make a profession of faith is no where commanded neither can any Scripture-example or good reason be given for it 1. Not commanded for the command which was given for baptizing of professours of faith and repentance did expressely and immediatly belong to those Jews and Gentiles which had not been born of Christian parents 2. Neither is there Scripture-example for it for the examples we reade of were according to Commission none as we reade in Scripture that were born after their parents were Christians were baptized when grown Scripture speaks only of those that had been Jews and Infidels children that were baptized by the Apostles 3. Neither stands it with right reason that Beleevers children should be left untill they professe their faith in the same state with Jews Turks and Infidels considering Gods promises and Covenant Therefore it remains that they must be baptized while Infants this being most agreeable 1. To Gods dealing with Abraham the father of the faithfull that children while Infants should be admitted with their beleeving parents and that Covenant and seal thereof 2. To the nature of this Sacrament which is to be administred the first opportunity to persons known to be in Covenant and members of the Church 3. To all those commands and examples of baptizing new converted Jews and Infidels for as their conversion did put them into the Covenant of grace whereupon they had right to the seal of entrance So these Infants being born of Christian parents doth inright them to the Covenant