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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33523	A just vindication of the covenant and church-estate of children of church-members as also of their right unto bastisme : wherein such things as have been brought by divers to the contrary, especially by Ioh. Spilsbury, A.R. Ch. Blackwood, and H. Den are revised and answered : hereunto is annexed a refutation of a certain pamphlet styled The plain and wel-grounded treatise touching baptism / by Thomas Cobbet.	Cobbet, Thomas, 1608-1685.	1648 (1648)	Wing C4778; ESTC R25309	266,318	321

the latter dayes they all by the charge of God must have lo● and inheritance with them in Canaan What in the earthly Canaan meerely verily there is no cause of such a limitation even with our opposites Canaan is typicall also typed out Gospell mercies covenant blessings and priviledges Heb. 3. and 4. 1 2 3 c. Surely then it 's the charge of God in reference to the cho●…ce dayes of Gospel Churches that where godly strangers are cast and desire to fix and to incorporate themselves as into one people to injoy one and the same spirituall possessions and mansions under one and the same spirituall government of their Prince that such strangers together with their children should bee joynt inheritors with the Churches in the Churches heritage of the fellowship of such ordinances or priviledges as they are severally capable of as at least they are of the initiatory seale of baptisme And if others which hold with I. S. against us in this point are of his minde his p●inciples will further administer answer to that objection he citeth Ezek. 16. 8. Jer. 31. 33. Heb. 8. 10 Gal. 3. 18 19. Heb. 6. 17. Deut. 26. 15 16 17. Deut. 29. 12 13. Rom. 9. 8. with Gal 4. 28 by which it appeareth saith hee that it is the promise or covenant of grace which produceth a Christian and giveth him a being in such an estate of grace as in Church fellowship and afterwards hee useth arguments to prove the covenant of grace to bee the forme of the Church c. which how it will stand with other things elsewhere held forth by him and some of his minde is considerable As first that the command of God was the onely ground of circumcision confessed to bee the seale of the covenant yea but the Jewes had Church fellowship in their circumcision all will yeeld as being a Church ordinance and then the command of God gave them not alone a being in that fellowship since ex concessis the covenant of grace which was ever the forme of the Church c. it 's said it gave them such a being Secondly that the covenant wherein the Jew Church was interested was not a covenant of grace yet this author produceth Ezek. 16. 8. Deut. 26. 16 17 18. Deut. 29. 12 13. to prove that this covenant of grace was the forme of the Church and that by this argument amongst others because it was ever so Surely this Church of old was a true visible Church to which these places have reference and yet the whole body of the people are spoken of as the places declare So then the covenant made with them by this authors grounds was the covenant of grace Thirdly that the little ones of the Jewes were not in the covenant of grace yea but whence then had they that Church being and right to that Church fellowship in the seale of circumcision whence called that covenant Churches children Ezek. 16. 8. 20 21. 23. whence else are they of that number which were to enter into that covenant Deut. 29. 11 12. Albeit the author politiquely leaveth out that v. 11. in citing the place which is here produced to prove the covenant of grace to bee the forme of the Church and that which giveth one a Church being and as hee argueth that to be the forme of the Church because it was of old so so say I of the covenant of grace as invested with Church covenant that which was of old the forme of the Church giving being to Church membership and fellowship in Church ordinances the same is now such but the covenant as made with respect to parents and children was of old the forme of the Church giving being to such scil in circumcision as of parents so of children therefore the same is now in such sort the forme of the Church to give a Church being to parents and children in respect of Church fellowship in baptisme and so I conclude against that Fourthly that children of persons visibly in covenant with God and his Church have no right to baptisme when yet as hath been proved they have interest in the same covenant and so consequently by this very principle laid downe unto this Church initiatory seale of baptisme Yea but Infants have not the law written in their hearts and so it 's a seale to a blank A. No more had they of old no not Infant Isaac nor those Deut. 24. 11. with 30. 6. they are not therefore such as have not the covenant made to them because they have not such a power of grace actually in their hearts that is the execution of Gods covenant which oft times is long after but the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith or covenant it selfe is the promise of it Deut. 29. 11. 14 15. and 30. 6. compared hence that promise called the covenant as being the most substantiall part of it ibid. and Gen. 17. 6 7. 11. 13. they are present actuall subjects of the promise of future grace I will circumcise their hearts I will bee a God to them c. and that initiatory seale is to this especially Gen. 17. 7. 11. 13. Acts 13. 8. So are not Turkes and Pagans children in foro ecclesiae besides Judas and Ananias his baptisme was in Gods institution and in respect of the Church court and their Church right no seale to a blank albeit Gods Law was never written in their hearts and they shall finde it to their cost both Gospell words and seales will worke one way if not a savour of life then of death the cup in the Lords Supper is to all Sacramentally the testament or a visible seale of the very covenant of grace in Christs blood 1 Cor. 11. 25. yet some drinke of that cup unworthily and because it is Sacramentally of that nature thence are they guilty of Christs blood ver 27. 80. circumcision on all sorts was Sacramentally the Covenant of grace albeit not savingly and efficaciously such Gen. 17. 7. 11. 13. as before was proved SECT XIII AS for that objection of supposed absurdities of making Christs body to consist of dead members forcing Christs spouse upon him destroying Gods Church holding people in blindnesse bringing reproach upon religion filling consciences with scruples making men rest in their baptisme c. I answer they follow not exnatura rei from the initiatory sealing of Infants with the Church seale for if so then without distinction of times or Churches c. it must universally hold and so reflects upon the wisedome and faithfulnesse of God who once at least ordered such a thing scil putting the appointed seale of his covenant circumcision to such Infants they were members of the visible body of Christ a true visible Church c. yet God did not thereby destroy his Temple force a Spouse on Christ fill his Church with dead and rotten members hold people in blindnesse lay a foundation of persons resting in their circumcision kill them with scruples by it or destroy the markes

must the faithfull bee sealed with Baptisme Faith must praecede and goe before Mr. Blackwood inlargeth the testimony in words to like purpose For Baptisme is the seale of faith faith the confession of the Deity For first hee scil that is made godly by grace of whom hee before spake must first beleeve and after bee sealed with baptisme and baptisme is the forgivenesse of the debt of prisoners the death of sinne the regeneraon of the soule How can this saith Mr. Backwood bee affirmed of Infants And againe I will roule in mire walke deceitfully sweare and lie and then when I am full with evills I will cease and receive baptisme which shewes saith Mr. B. at what time persons were wont to bee baptized not in their Infancy but when they were men if the faithfull if one that is made godly by grace bee to bee baptized hee must first professe his faith ergo none other is to bee baptized if brought to baptisme in any other way non sequitur yea but that doth plainly resist the tradition of wholesome baptisme For baptisme is the seale of faith c. saith Basil What doth resist the wholesome tradition of baptism Paedobaptisme without actuall faith expressed Basil intended it not but if one that is made godly by grace being changeable by nature sometimes by negligence fall from grace c. and so hold forth any other thing then is consonant to the doctrine of the Trinitie confessed in Baptisme This is resisting that tradition of Baptisme he doth not intend by tradition of Baptisme a rule that onely actuall confessors of the Trinitie must bee baptized Let him expound himselfe for in his fifth booke against Eunomius pag. 119. speaking of that forme of baptizing in the name of the Father Sonne and Holy Ghost hee calleth that the tradition scil touching baptisme if by his description hee intend the seale of faith scil the Covenant and doctrine of faith it hurts us not if of faith whereby wee beleeve it is an imperfect description of baptisme Baptisme saith hee is the forgivenesse of sinne c. if he meane it that it is so really to all that are baptized then Simon Magus and Ananias had not perished in their sinnes if hee speake it that it is so Sacramentally that may bee affirmed of Infants Baptisme As for Mr. B's exposition that Basils other speech I will lie and sweare and when full of evills c. then receive Baptisme sheweth the time when persons were wont to bee baptized I wonder at his collection doth hee thinke men should sinne to the full till they are even weary and then come to bee baptized is that a fit time when they have served the Devill to the utmost and been his old sworne trustees then to list themselves under Christs command Verily if Mr. B. thinke so Basil did not for hee rather reproveth persons for deferring their Baptisme as if a man might bemire himselfe in sinne as much as hee would and then at last one washing in baptisme would make all clean which hee thus sarcastically derideth Aretius had no such thought of Basils judgement in this case who yet had reason to know Basils mind better then Mr. B. or I. And hee in his Commentary on Luke 18. brings in Basil as using this argument amongst others Infantes capaces sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo etiam participes sunt ipsius Baptismi Basil then had other arguments for Paedobaptisme but this was one Infants are capable of salvation sealed in Baptisme therefore are they also partakers of Baptisme SECT IIII. EVsebius testimony lib. 6. hist eccl touching Origens and others being Catechists at Alexandria might have been spared Mr. B. in his Preface useth the same argument none denying but that Adult Pagans or the adult children of persons baptized were to bee so catechised thence the name of Catechumeni in Authors usually so taken But that hindred not but that children also were baptized in Origens time witnesse Origens words in his second Tom. Hom. 14. upon Luke little ones saith hee are baptized unto remission of sinnes c. The Authors stories to confirme the third fourth and fifth Proposition might have been also spared as not concluding what they intend that in those times no Infants were or were to bee baptized Some were adult Pagans which came in upon their owne right onely and were amongst the number of such Catechumeni whose baptisme were prevented by Martyrdome as the woman the Treatise mentioneth Proposition 3. and Evirenitana the Virgin Proposition 5. and sundry others mentioned by Cyprian de baptismo haeret quoted by Mr. B. in his Preface Some adult Pagans which after instruction actually came to receive baptisme of which the treatise mentions examples as Clodoveus king of France with his 3000. Souldiers also those learned men Virinus Marcellinus and Justinus in the time of Decius Quirinus the Roman Captaine under Trajan Hermingildus Anno 700. in the dayes of Tiberius the second Torpes in the dayes of Nero Nemissius in the time of Pope Stephen and of Valeria●… and Gallienus Emperours and Basilica in Gallienus his time Mauro Honoratus Ragatianus Hilarius Victorinus Apronianus Tobia King of Persia Claudius the Roman and his wife in Pope Gayus his time they might have more instances too but these are more then enough unlesse pertinent proving what is not denied that adult Pag●ns were first catechised ere baptized But what then ergo none else but such baptized Non sequitur If we were now to deale with Indians in such sort wee would take the like course yet maintaine Pedobaptisme to bee an ordinance of Christ Cyprian which mentions that of the Catechumeni yet who more strong for Paedobaptisme then hee Austin who l. 8. Confessionum writeth of Victorinus his open confession before his baptisme yet who pleads more for Paedobaptisme then hee some were children of Christian parents which yet were not baptized till growne as Ierome Ambrose Austin Gregory Nazianzen added by Hen. Den Constantine the Emperour Theodosius the Emperour Lu●gerus Pancratius Pontius Nazarius Tecla and Erasma Tusca a certaine brother mentioned in Eusebius And what of all this ergo children of inchurched Parents ought to stay unto adult yeers before they bee baptized because these did so Non sequitur A facto ad jus non valet consequentia Nay then they should stay till neere their death because Constantine Theodosius and others did so which to our Authors would bee a non sequitur Yea or at least wee must stay till 30. yeeres old because Jerom Austin and others did so or what is the sequell hereof Is it this ergo none other which came of Christian Parents were in those times baptized till grown up to full yeers of discretion I wholly deny it if the Authors had brought as many more instances unlesse they could say and prove it and so it was with all other children of Christian Parents their induction is not regular It is evident that the baptisme of