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death_n	body_n	resurrection_n	sin_n	7,555	5	4.9414	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77753	A iustification of two points now in controversie with the Anabaptists concerning baptisme: the first is, that infants of Christians ought to be baptized, with grounds to prove it, and their objections answered. With a briefe answer to Master Tombes twelve doubtfull arguments against it in his exercitation about infants baptisme. Also a briefe answer to Captaine Hobsons five arguments in his falacy of infants baptisme, being (as he saith) that which should have beene disputed by him, and Mr. Knowles, and some others; against Mr. Calamy and Mr. Cranford. The second point is, that the sprinckling the baptized more agreeth with the minde of Christ then dipping or plunging in or under the water: with grounds to prove it, and a briefe auswer [sic] to what they have to say against it. / By T.B.	Bakewell, Thomas, b. 1618 or 19.	1646 (1646)	Wing B534; Thomason E316_23; ESTC R5282	32,062	32

us who are no better then Vipers both to Church and State but when any was admitted to Baptisme if they did but beleeve that Christ was the Sonne of God and his was the true Religion I say although they should become Papists or prophane drunkards or swearers or adulterers and should be excommunicated for such wickednesse yet still they having a right to the Ordinances as a Free-man hath of a Corporation although for the present he be in prison and cannot make use of it till he hath compounded with his adversarice and this man given satisfaction to the Church therefore his children ought to be baptized unlesse the Parents turn Turks and so renounce Christ and christian Religion yet if but one of them should doe this their children are holy and ought to be baptized notwithstanding all other failings whatsoever Twelfthly thee object if none must be baptized and so receive the token of the Covenant but such as have the Covenant then Infants 〈◊〉 not be baptized but they say the first is true because they are uncapable to receive the covenant therefore they ought not to be baptized which is the token of the covenant Here I might answer that christian Infants are as capable both to receive the covenant and the token of it as the Jewish Infants were but it is not true to say they onely that have the covenant must have the signes and tokens of it for the male children of the Jewes all had the token of the covenant both the elect and reprobates without any difference and women which were in the covenant of grace as well as men yet the signe and token of it was set onely on men though reprobates rather then on women though never so faithfull for the token of the covenant is not given as a personall benefit to all that have it but it is given for the good of Gods people who ought to rejoyce and be thankfull for it where-ever they see it God made a covenant with Adam but the token of it was set on trees and God made a covenant with Noah but the token of it was set in the clouds so God might have set the token of the covenant of grace in the clouds or on trees or onely on wicked men if he had so pleased then shall we quarrell with God and say we will have the token of the covenant set onely on such as have the covenant as if the rain-bow should be set on all men since Noahs flood no let us do as faithfull women did in the Church of the Jewes who could rejoyce and be thankfull for the token of the covenant of grace although it was not set on them but on men onely and many of them reprobates you we doe not find that ever they murmured against God because they had not the token of the covenant upon them as well as men then I conclude notwithstanding these objections that christian Infants ought to be baptized But Master Tombes hath some more places of Scripture to examine the first is Gen. 17.7 from which we prove that God did establish his everlasting Covenant to Abraham and verse 21. he established that everlasting covenant also with Isaac and being established thus to Abraham and Isaac then it was also confirmed unto Jacob for an everlasting covenant Psal 105 10. But this covenant was made with Christ from all eternity so Prov. 8.23 1 Pet. 1.20 Titus 1.2 now circumcision was a token of that everlasting covenant Gen. 17.10 11. and not a token that they should enjoy the land of Canaan and so it sutes with baptisme which is also a token of that everlasting covenant which God the Father made with God the Son from all eternity but Master Tombes saith that Covenant to which circumcision had relation being established to Abraham that he saith was a mixed covenant and therfore not the same with ours I answ All temporall promises both to Abrahams posterity and also to us are but the over-flowing of those promises contained in that eversting covenant for godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 seek the righteousnesse of Christ and all these things shall be added unto you Matth. 6.33 so then we have as many promises of outward things as the Jewes had but then to encrease his doubting he saith Abraham's seed is many wayes to be taken I answ The seed to whom the covenant was made was but one and that was Christ Gal. 3.16 and to all the elect when they are grafted into Christ by faith as we enter into the first Adams covenant when we come to have his image of nature so we come into the second Adams covenant when we come to have his image of grace now circumcision was the token of this covenant to the Jewes as baptisme is to Christians but I shall speak more fully of this in answer to Captaine Hobsons first argument Secondly Master Tombes saith to encrease his doubtings that if baptism succeed circumcision then none but males ought to be baptized because none but males were circumcised and John Baptist did baptize before circumcision of right ceased therefore it doth not succeed circumcision although they both signifie the righteousnesse of faith Rom. 4.11.6.3 1 Pet. 3.21 and the same sanctification of the heart Col. 2.11 12. But saith he they differ in some things first circumcision did signifie that Christ should come of Isaac Gen. 17.21 but baptisme doth signifie his death and resurrection I answ although they are both tokens of the same covenant yet they may in some things differ in their signification and yet agree well together thus circumcision more lively signified mortification and the death of sinne in the crucifying and death of Christ and of justifying the sinner by the blood of Christ and baptisme more cleerly signifies the buriall of sinne in the buriall of Christ and rising from the death of sinne to the life of grace by the resurrection of Christ and washing away our sinnes by the spirit of Christ he being under water and arose out of the water and as water washeth away the filth of our bodies so the blood of Christ washeth away our sinnes but to say circumcision was a token that Christ should come of Isaac Master Tombes contradicts it himselfe saying John baptized before circumcision should of right cease and yet Christ was borne thirty yeeres before which hangs together like harpe and harrow and Paul circumcised Timothy after Christs assention see Acts 16.3 and after he had preached of his resurrection many times but this had been notoriously wicked if circumcision had signified that Christ was yet for to come of Isaac secondly he saith circumcision signified that the Israelites were seperated from all Nations but I say no for if any would turne to the Jewes Religion they should be circumcized let them be of what Nation they would so then it was onely a note of distinction of their Religion from all

upon them to baptize them that they may be known from Turks and Heathens Now if parents had not this power then no Kingdom could ever receive the Gospel and be a holy Nation as the Jew 's was and so their priviledge would exceed the priviledge of all Christian Kingdoms for there will be children to the end of the world for till then they will marry and be given in marriage till the last day Then as Abraham and the Jews received their Religion for themselves and their children so must Christians and set the token of the Covenant upon them as they did But then for the other conversion which makes them fit for the other Sacrament the Lords Supper it is not in the power of the parents although they can bring them up in the Christian Religion yet they cannot convert them from the state of corruption to the state of grace and although they be able to discern when they conform to the true Religion yet they cannot see into their souls whether there be true Faith in them that new name written none knows but he that hath it then although it be said Teach and baptize all Nations yet it is not said Teach and give the Lords Supper to all Nations for it is not in the power of man to teach effectually the heart of another nor to know when they are so taught none but himself knows whether he discern the Lords Body or whether he seed by Faith or remember the Death of Christ or whether he have truely examined himself therefore the worthinesse or unworthinesse lies upon himself and the charge also Let every man examine himself and so let him eat Neither must any baptized Christian be kept from the Lords Supper unlesse he by the leaven of errour seek to undermine the truth of Christian Religion or by prophanesse trample the Christian profession underfoot Matth. 16.12 1 Cor. 5.12 13. 2 Cor. 2.5 6. Gal. 5.9 10. and then it must be done in a legall way not by the Minister alone nor by the Congregation alone but by the Eldership the offence being scandalous So then the first conversion being in the power of the parents and potentially in the children already they may and ought to be baptized But then he saith The Baptism of infants cannot be a Baptism of Faith and Repentance and therefore it is not the Baptism of Christ. But in regard he hath no proof for it I refer him to my answer to the second and third Objection and conclude that Baptism of infants is not excluded from the Commission of Christ and it is a Baptism unto Faith and Repentance and therefore they ought to be baptized His fourth Argument He saith Baptism of infants doth cause inconveniences in the Church first because we make them Members of the Church before they be called of God which is contrary to these Scriptures 1 Cor. 1.1 and 2 Cor. 1.1 I answer Though the Corinthians were sanctified in Christ Jesus and called to be Saints yet all in the Church were not such for there was heresies and prophanesse the incestuous person was not cast out and the Lords Supper was prophaned and more carnall men then spirituall and many divisions some of Paul and some of Apollo Then Were these all Saints No. He writes in the judgement of charity and directs his Epistle chiefly to such as were Saints indeed so then in the judgement of charity we should think the best of those in the Church that use the means to attain salvation and so you may judge of infants who are brought up in the true Religion And although Heathens must have a call to Christianity yet when Christians are called their children need not to tarry for such a call because they have no false Religion to be called from Neither was it any inconvenience to the Jews that their infants had the token of the Covenant upon them before their calling but rather a grace and glory to their Church and a benefit to those infants to engage them to obedience of that Covenant when they came to age of which they had received a token So all the people and the Publicans justified Christ when they heard him being baptized of John when as the Pharisees and Lawyers rejected the Counsell of God against themselves being not baptized of him Luke 7.29 30. Then as we would have them justifie Christ and not to reject his Counsell let them be baptized But he saith Another inconvenience it is to have our infants baptized because it will intaile priviledges to us in reference to generation But to these priviledges he saith They must be sanctified quoting that place I answered already 2 Cor. 1.1 Yet I say they are sanctified or set apart from Turks and Heathens for the Christian Church else were they unclean but now they are holy 1 Cor. 7.14 then they ought to be baptized But he hath a third inconvenience and that is If infants be baptized it will make a separation and distraction in Christs conjunction and that is to baptize such as they will not give the Lords Supper nor admit them nor others to break Bread Christ would have them to do both and they will admit such as cannot do both But he hath no reason why some may not do some duties when they are disabled to do others and therefore I refer him to my answer to the tenth Objection and hither too for all his inconveniences I see no good Argument to keep infants of Christians from Baptism Fifthly He saith The baptizing of infants doth directly crosse the proceedings both in the time of the Law and in the time of the Gospel and therefore it ought not to be done for they did all both under the Law and in the time of the Gospel by a rule else Lot might have pleaded the same priviledge with Abraham being a Beleever as well as he and Ishmael who was no Beleever in God yet he was circumcised I answer The promise to Abraham was that his seed in Isaac should be the visible Church who onely should have the token of the Covenant and this excludes Lot from this priviledge and for Ishmael he being one of his Family by vertue of another command was circumcised when the Lord would have Abraham to make his own house an example or a patern for all his posterity to circumcise in his house Gen. 17.12 13. But saith the Lord I will establish my Covenant with Isaac ver 21. Onely Strangers had this benefit by living amongst them So then by the like reason our children although as bad as Ishmael may be baptized when as some true Beleevers amongst the Turks may not be baptized except they come to us and make an open profession of the Christian Religion then they may have this benefit amongst us But have not we a rule for what we do when as the command of Christ is our direction who commands all Nations to be taught and baptized and if he command it he will