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A85959 A mirrour for Anabaptists in three rational discourses that may put the blush upon them, viz. 1. Pædobaptism defended and justified. 2. Anabaptism plainly confuted. 3. Some valid and suasory reasons to draw them from the errour of their way, to re-embrace the truth which they have deserted, and to return to the church of God from which they have departed. / By Thomas Gery ... Gery, Thomas, d. 1670? 1660 (1660) Wing G619A; Thomason E1892_3; ESTC R232259 17,498 58

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Gospel I cannot conceive what exceptions can be brought against this argument but one of these two 1. Either the unfitness to require a Covenant of a Child that cannot speak to declare it Or 2. Because there is not a particular Commanding Scripture for it If the first be objected I Answer That to lay an imputation of unfitness upon Infant-Baptism in that respect is to charge God himself with commanding that which was unfit which were audacious presumption if not blasphemy for he commanded Infants to be circumcised whereby they entred into a Covenant with God though they could neither express it nor know of it Gen. 17. To the second exception which I find in Mr. Tombes in the 3d. Part of his Anti-paedo-Baptism section 11. near the end I return a threefold Answer 1. I answer That what is colligible and deducible from Scripture by good and undeniable consequence as Infant-Baptism is is of force and creditable as well as what hath precept or example For its an erroneous Principle as the learned judicious Doctor Saunderson hath observed and taxed in his Preface lately prefixed to a new Addition of some Sermons of his that had been formerly published to hold that a man may do nothing meaning about the religious Service of God for which there cannot be produced either command or example from Scripture for so he should be barred from deducting any doctrinal conclusions from Scripture but what are specified in it either by precept or example which would much infringe and straighten the Ordinance of preaching 2. I answer that though it were granted that it 's fit to have either precept or example for performance of religious duties yet for circumstances about the pe●formance of them it 's not necessary and this is but a circumstance Ergo. 3. I answer that there is an implicite Command as well as an explicite and the former is a sufficient warrant and that Infant-Baptism hath namely in Mat. 28.19 as formerly hath been declared A Fifth Argument Arg. 5 Infants have remission of sins and salvation by Christ as well as those of riper years This is proved by Mat. 18.3 Where our Saviour saith Except ye be converted and become as little children ye shall not enter into the Kingdom of Heaven And from Mark 10.14 Suffer little children to come unto me and forbid them not for of such is the Kingdom of God This being granted that Infants are saved some at least which is sufficient for the present purpose it followes that then they are made members of the Church of Christ for extra ecclesiam non est salus out of the Church there is no salvation It was the sentence of Cyprian Lib. de unitate Eccles and it hath ever been owned as a truth by all Orthodox Divines as which hath its ground from Acts 2.47 Where it 's said that God added daily unto the Church such as should be saved which implies thus much that all such as are saved are first added unto the Church And Mr. Tombes acknowledgeth this to be true understanding by the Church the invisible Church of the Elect in his Anti-paedo-Baptism Part 3. Sect. 9. pauso post medium which is as much as we require to be granted Whence I argue thus If Infants he members of the Church of Christ then they are cleansed from their sins by such waies and means as the Church is cleansed this is undeniable But the Church is cleansed by the washing of water through the Word Eph. 5.26 i. e. by the Sacrament of Baptism through the word and therefore Infants also as which are members of it And if so then the Sacrament of Baptism belongs to them and may not be withheld from them neither in Charity nor Equity For if they be members of the Church which is cleansed by the washing of water through the word then this washing of water through the word which can be no other but Baptism belongs unto them as being the means whereby they are made members of the Church If it be objected against this Argument which is all that can be objected that some Infants are saved and so are made members of the Church and yet die before they be baptized I answer that such are saved after an unknown and extraordinary way which puts no bar to the ordinary way and means of salvation by God appointed which is Baptism as the fore-cited Text of Scripture proves with many other For Gods extraordinary works wrought either without means or against means are no Patterns and Presidents for us to follow nor do at all warrant us to neglect the use of ordinary means Gods mitaculous preservation of the lives of Moses and Elias fourty daies without food is no warrant for others to fast so long Nor his miraculous work in providing a Whale to save Jonas from drowning when he was cast into the sea any warrant for others to throw themselves into the sea and yet expect to be saved from drowning And therefore Gods mercy to Infants unbaptized in saving them after an unknown and extraordinary way is no warrant for us to neglect to baptize Infants which is the ordinary way and means appointed by God for their sanctification and salvation as in the next Argument is largely proved If any Anabaptist can answer this Argument fully and fairly without shifting and shuffling I shall never trust my own Judgment again but shall be ever jealous of the shallowness of it A Sixth Argument Arg. 6 All means of Grace and Salvation which God hath appointed as instrumetal to that end are to be afforded to Infants which they are susceptive or receptive and capable of this no rational person will deny For when God hath appointed the means to any end we are tied to the use thereof if we expect to attain to that end as I might instance in divers particulars But Baptism is a means of Grace and salvation which Infants are receptive and capable of and therefore it is to be afforded and ministred unto them That it is a means of Grace i. e. of remission of sin and so consequently of salvation which is all that I stand in need to prove is oft affirmed in Scripture Acts. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Acts 22.16 Arise and be baptized saith Ananias to Saul and wash away thy sins calling on the name of the Lord. Rom. 6.4 We are buried with him by Baptism into his death i. e. made partakers by baptism of the merits of his death and burial Eph. 5.26 the Text before alledged It is said that Christ sanctifieth and cleanseth his Church by the washing of water through the Word Tit. 3.5 It is called the Laver of regeneration 1. Pet. 3.21 It 's called the Figure that saveth us Out of all which Texts 〈◊〉 apparent that baptism is appointed of God as one means together with other of remission of sin grace and salvation which though it