be baptized under that Consideration Or 2. Persons are in the Covenant of Grace Conditionally viz. in case they Believe and Repent Now under this Consideration the Children of Unbelievers have the same Interest in the Covenant and Sign of the Covenant And Children of Believers have a right no other way to the one or other the promise of Remission and Gift of the Holy Ghost is made as well to the Gentiles which are afar off as to the natural Seed of Abraham if they have the same Qualifications Acts 2.37 albeit Heathens by Nature and these are oft-times made the Subjects of Grace when Believers Children are left Hence a wicked Ahaz hath a good Hezekiah ungodly Abia a good Asa wicked Ammon a good Josiah idolatrous Jeroboam a good Abijah But were all the Children of Believers in the Covenant of Grace it follows not that therefore they ought to be baptized no more than they may come to the Lord's Supper because they want the Qualification required in that Duty And whereas it is further urged from the 2d of the Acts The word Children there is really the Posterity of the Jews and not particularly their Infant Children my Child is my Child tho 40 or 50 Years old the Promise is to you and your Children The scope of that place seems to be this When the Jews were pricked at their Heart for their Crucifying Christ upon Peter's Sermon they cry out Men and Brethren what shall we do The Apostle exhorts them what to do viz. Repent and be Baptized and for their Comfort subjoins that the Promise of Remission of Sins also of the Holy Ghost was like to be their Portion and their Childrens also if they did the same tho they once called for Christ's Blood upon their Heads and their Children yet now if you and your Children believe in that Christ you have Crucified those Promises are to the one and to the other yea to all afar off the poor Gentiles for since the partition Wall is broken down Jew Greek Col. 3.11 Barbarian Scythian Bond Free Male Female all one by Faith in Christ For we are all the Children of God by Faith in Christ Jesus Gal. 3. Object 3. Infant-Baptism neither hath Precept nor Example in God's Word is confess'd by Luther Erasmas Zwinglius Melancthon Bucer Calvin Chochler Stuphilus Rogers Mr. Baxter Dauvers on Baptism p. 90 91. The Infant-Seed of Abraham was Circumcised therefore the Infant-Seed of Believers may be Baptized I Answer Abraham had a plain Injunction and Command for the former Believers have none for the latter In Matters of Worship we must keep to the Institution as Moses did to the Pattern shew'd him in the Mount Tho Lot was a Believer his Children were not to have the sign of Circumcision because limited unto Abraham's Seed and Family also to such a Sex and such a Day So hath God limited Baptism to Penitent Believers Whoever practises an Institution otherwise than was appointed by the great Law-giver does not honour the Ordinance but an Idol of his own making therefore let us keep to the Institution and not be wise above what is written and take not up with a dark Consequence in the rejection of a plain Command being not so satisfying to the true Reason of a Man nor his Conscience Those that argue for their Infant-Seeds Baptism from Circumcision being entail'd unto Abraham's Seed may as well argue and say the Priesthood was by a Covenant entail'd on the Tribe of Levi and his Seed therefore the Ministry is entail'd upon Gospel-Preachers and their Seed As this cannot be warranted no more can the other Object 4. Whole Families were Baptized Ergo Infants I Answer It 's said indeed Acts 16.33 Whereas some say No doubt but the Jailor had Children It may be very much questioned seeing it hath been observed some Years ago that for very many Years together not one Child was born to the Jayl-keepers in all the County of Essex The Jaylor and all his were baptized well they might seeing they all believed vers 34. So Crispus the chief Ruler believed in God with all his House Act. 18.8 And many of the Corinthians hearing believed and were baptized And for Lydia and her Houshold those they Baptized those they comforted ver 40. But Infants could not take in that nor the comfort of that spiritual Appellation or Relation of Brethren as the Apostle calls them in Lydia's Houshold 2. The word all doth not always intend every Individual in a Family In 1 Sam. 1.21 't is said Elkanah and all his House went up to the yearly Sacrifice to Jerusalem Yet in the 22d it is said Hannah and the Child Samuel stay'd at Home So Augustus Cesar is said to Tax all the Word Luke 2.1 which was no more of the World than that little part where the Roman Empire stretched Should there be Infants in any of these Families To carry a poor ignorant Infant to the Ordinance of Baptism is as much as if you should carry it to hear a Sermon and no more significant than to instruct a Stock or Stone or shew some godly thing to a blind Man no charitable Person can think the Apostle would act contrary to his Commission to baptize ignorant Infants instead of understanding Believers Object 5. Circumcision was a Seal of the New Covenant to Believers and their Seed under the Law so is Baptism to the Seed of Christian Parents under the Gospel I Answer This Objection is grounded upon Rom. 4.11 where 't is said Abraham received the Sign of Circumcision Some unto whom the Covenant of Grace did not belong received the Sign of Circumcision as Ishmael God said the Covenant should not be established with him but Isaac So Esau and all the Strangers in Abraham's House or bought with Mony in Israel that were Circumcised of whom it may as well be doubted whether the New Covenant-Promise did belong to them therefore they mistake to say Circumcision was a Seal of the New-Covenant to Abraham's Seed seeing some of them had it that were out of the Covenant by the express Word of God Gen. 4.19 20 21 25. Gal. 4.29 a Seal of the Righteousness of his Faith First Consider it 's not said Circumcision was a Seal of the New Covenant to Abraham and his Seed that is begg'd in the Objection the Text saith It was a Token of the Righteousness of Abraham 's Faith But it could not be a Seal of Faith to an Infant which had none The scope of the Apostle in this Chapter is to shew that Abraham himself was not justified by Works no not by Circumcision but by Faith which he had long before he was Circumcised The reason of his Circumcision was to be a Seal and Confirmation to him that he by his Faith should be a Father of many Nations and that the poor Gentiles should be accepted of God by Faith without the Works of the Law though not circumcised seeing Abraham's Faith was
were first taught 'T is as if a King should give a Commission to an Herauld to proclaim throughout his Dominions whoever in the Nation Male or Female would go to School and learn the Greek Tongue should have a Wedg of Gold Doth this follow that every one in the Nation should have a Wedg of Gold because a part of the Nation No not unless they do learn the Greek Tongue So in like manner A dreadful piece of Infant-Baptism appeared when the Heads of 6000 Infants were found murdered and buried in a Warren near a Monastry no more in the Nations are to be baptized than what are first taught and learn Christ Christ did no more intend that every one in the Nation should be baptized than the Prophet Haggai did So superstitiously zealous were some in the 7th Century for Infant-Baptism that a dead Child was taken from the Grave and Christened its Father's Name given unto it that every individual in the Nations of the World would desire our Lord's coming because he saith the Desire of all Nations should come Hag. 2.7 which is only the Believers in all Nations God did not intend Infants had robbed him when he said Ye have robbed me even this whole Nation they being not capable of it No more are Infants of Baptism tho a part of the Nation being not first taught and made Disciples according to the Commission Object 17. Men of Years were first Circumcised afterwards Infants So in the Gospel Baptism was first administred unto Men and Women but afterwards Infants were Baptized I Answer You say well Men and Women were baptized first Infants were never baptized by virtue of a Commission from Christ tho Believers were and it was about three hundred Years after Christ before any Infant was Sprinkled Danvers on Baptism p. 204. Christ's Commission was to baptize Believers now unless any can show where this was abrogated and a new Commission for Baptizing Infants given this remains and will to the end of the World Indeed Abraham was Circumcised when he was old as a Seal of the Righteousness of his Faith to assure him he should be a Father of many Nations a Spiritual Father unto Believers Jews and Gentiles And after this God commanded him to Circumcise his natural Seed and when any can shew us as plain a Command for Believers to Baptize their Infant-Seed as Abraham had to Circumcise his the Controversy shall end Object 18. Infant-Baptism is an Apostolical Tradition Tho this Tradition be not written in any Apostolical Book yet it is of no less Authority with us than the Scripture Bellarmine and though the Scripture be silent in the Case the uninterrupted Tradition and Vsage of the Church makes up that Defect I Answer Tradition ought to be proved by more than one Evidence viz. Origen whom all other Ages have condemned of Errors Dr. Taylor And whose Works are so spurious that he that reads them knows not whether he reads Origen or Ruffinus Erasm With Dr. Taylor Tradition saith he must by all means supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were Baptized But at this saith he we are not much moved for we who rely upon the written Word of God as sufficient to establish all true Religion do not value the Allegation of Tradition The pretended Proof for Infant-Baptism being an Apostolical Tradition from Dionysius the Areopagite Justin Martyr's Responses Origen's Homilies Cyprian in an Epistle to one Fidas a Priest have been examined refuted and found fabulous and forged Danvers on Baptism pag. 133 to 150. It is very improbable that Infant-Baptism should be an Apostolical Tradition when decreed by several Councils in the 4th Century the Council of Carthage of Neocesarea and Laodicea c. they did hold forth the necessity of Confession and Profession before Baptism In short It is against the Reason of a Man to conclude this an Apostolical Tradition because this were to make the Apostles act beyond their Commission which were to Baptize only Believers Object 19. Infants were once Church-Members and that Law was never abrogated neither do we find they were cut off I Answer John the Baptist abrogated this sufficiently when he told the Pharisees and Sadduces it was a vain Plea to say Abraham was their Father that was a good Argument for Infant-Church-membership under the Law by Circumcision but signified nothing to Church-membership under the Gospel by Baptism now the Dispensation is alter'd If any bring not forth good Fruit in his own Person the Ax being laid to the Root of the Tree it is to be hewn down and cast into Eternal Fire The Apostle Paul in Rom. 11.20 ends this Controversy plain enough where he asserts the natural Branches were broken off by Unbelief and if they come to believe they may be grafted in again Who can shew any Instance where Infants were accounted Members of the Church under the Gospel but until then they remain broken off and that Law of Infant-Church-membership is as plainly abrogated under the Gospel as the Passover and Circumcision c. which all grant is void tho not so formally done as once commanded there being no need the Substance being come necessarily Shadows cease Object 20. In Mat. 3.11 John Baptist said I Baptize you with Water unto Repentance And in the 6th Verse Were Baptized of John in Jordan confessing their Sins Here say some is Baptism before Confession or Repentance in the order of words therefore we being Baptized in our Infancy if we repent and confess our Sins afterward 't is sufficient and we need not be Baptized again I Answer 1. If you were only sprinkled in Infancy you were never yet Baptized 2. 'T is said they were Baptized in Jordan confessing their Sins but I never heard of an Infant confess Sin in the Act of Baptism as these did I will gladly Baptize any Souls that shall truly confess themselves Sinners in the very Act and Administration of that Ordinance to the Glory of the Messiah who came to save Sinners 3. Tho the Text says I Baptize you unto Repentance none dare say that John Baptized them before they did manifest Repentance because when many of the Pharisees and Sadduces came unto John's Baptism he said O Generation of Vipers John's Baptism is called The Baptism of Repentance for Remission of Sins because Christ preached Remission of Sins to the Penitent Believer Piscator on Mark 1.4 bring forth Fruit meet for Repentance and think not to say you have Abraham to your Father 4. John's Baptism is called the Baptism of Repentance Mark 1.4 Can any other be the meaning than this that John was appointed of God to demand Repentance from dead Works of all that were Baptized and Faith also in him that was to come Acts 19. and upon this John did preach unto them the Remission of Sin I think it never did enter into any Man's Heart that John did first Baptize
Circumcision therefore cannot be meant God's Ordinance of Baptism but sheweth the great Care God had of his Church that as he fed them miraculously and gave them Water out of a Rock in the Wilderness Baptism signifieth properly plunging in Water or washing by dipping Dr. Taylor 's Rule of Conscience so he did not leave them in the Red Sea but incompass'd them about by his Divine Providence with Water and the Cloud as Persons are encompassed with that Element when Baptized Hence in the 6th place Baptism is explained by the Metaphor of a Garment which the Apostle refers unto when he calls Baptism a putting on Christ Gal. 3.27 As the Servant by his Lord's Livery declares whose he is so the long white Robe of Baptism sheweth us to be the Servants of the Lord Jesus 7. Baptism is not only called a Washing by Ananias and Peter Acts 22.16 1 Pet. 3.21 Tit. 3.5 but the washing of the Soul in Regeneration is held forth in this Symbol and Sign Austin and Paulinus in the 7th Century in England Baptized great Multitudes in the River Trent and Swale Hence saith Mr. Fox there was no use of Fonts then Fox's Acts and Monuments 9 Edit Vol. 1. p. 132. by the Apostle Paul when he speaks of the washing of Regeneration unto Titus Now we know every Faculty of the Soul is washed in the Blood of Christ and every Faculty sanctified by the Holy Spirit not a part of the Faculties but all the Faculties therefore wisely set forth by Baptism wherein not only a part but the whole Body is wash'd and cleansed in Water 8. This is further cleared from the practice of the most pure Apostolick Times 'T is said of our most blessed Lord Jesus That he went up out of the Water Mat. 3.15 16 17. which in common sense signifies He first went down not only to the Water but into the Water and came up out of the Water Of Philip and the Eunuch 't is said Acts 8.36 40. They went down both not only to the Water but into the Water and came up out of the Water if Sprinkling would have done they need only go to and come from it but they knew the Commission could not be answered unless they went down into the Water The Minister is to dip in Water as the meetest Act the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes it Rogers on the Sacrament Thus you see the Places where the Apostles Baptized were in Rivers and where was much Water You see their Act and Posture they went down into the Water you see their End was to exhibit and shew forth Christ's Death Burial and Resurection If any should ask Why Sprinkling will not do as well as Dipping I answer 1. Because that is another thing than Christ hath commanded and 't is high presumption to change God's Ordinances Isa 24.5 Tho there was no more virtue in the Waters of Jordan than of Damascus yet Naaman must keep to God's Appointment 2. In so doing we lose the End of the Ordinance which as aforesaid is to shew forth the Death and Resurrection of Christ 3. We must keep the Ordinances as they were delivered unto us 1 Cor. 11.2 'T is a known Maxim to practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship Idolatry And that there is a necessity for Scripture-Authority to warrant every Ordinance and Practice in Divine Worship is owned by Luther Austin Calvin Basil Theoph. Tertul Mr. Ball and in the 6th Article of the Church of England also Bellarmine as Moses was to make all things according to the Pattern shewed him in the Mount. 4. God is a Jealous God and stands upon small things in Matters of Worship Had Moses and Aaron but lifted up a Tool upon the Altar of ruff Stone to beautify it they would have polluted it because contrary to the Command 5. This hath no likeness to the holy Examples of Christ and his Apostles CHAP. IV. Shewing that professing Believers and them only are the proper Subjects of Baptism Which I demonstrate FIrst From Gospel-Precept Our Text saith He that believeth and is baptized Erasmus saith 'T is no where in the Apostles Writings Infants were baptized The parallel Text Mat. 28. is worthy of consideration by way of Division The Commission is Go the Subjects spoken to are his Apostles the Matter of it is to teach and baptize the Extent of it is into all the World not only in hot Countries but in Cold. The Order in this Commission is first to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after taught and discipellized to baptize them Therefore to baptize them We meet with no Example in Scripture for baptizing Infants Magd. Hist Cent. 1. L. 2. p. 196. before taught is quite contrary to the Command The words of Institution in whose Name it is to be done is the glorious Trinity in the Name of Father Son and Holy Spirit this must be some great thing which is done by so great Authority Unto this is annexed a glorious Promise of Divine Presence not only to the End of that Age but the End of the World * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to put us out of all doubt about it 't is back'd with an Asseveration Amen so it shall be Finally here is a Note of Observation Lo our Lord would not have so great a Commission and Promise disregarded therefore saith he Lo that is observe what I have said wherever you find the word Lo Mark or Behold you will always find something very considerable it relates unto in the Context Now in pursuance of this Commission Peter exhorted the Murderers of Christ when they were convicted and cried out What shall we do he saith Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost 2ly This appears from Gospel-Precedent and Example the Apostles in pursuance of their Commission baptize none else but such Hence John the Baptist tells the Pharisees and Sadduces which came to his Baptism As Isaac was brought forth by the Word of Promise so must we be born of the Word of God which only makes Baptism powerful and effectual Magd. Cent. 5. p. 363. they must first bring forth Fruit meet for or to amendment of Life and not to think the old Argument for Circumcision that Abraham was their Father would give them a right to Gospel-Ordinances It 's not the Faith of Parents gives Children a right to the Seals of the New Covenant but a personal Faith hence Philip would not baptize the Eunuch but upon profession of Faith In a word all the Primitive Churches were constituted and planted upon this Foundation-Principle Heb. 6.1 2. Acts 2.41 Chap. 8.12 Chap. 16.14 Coloss 2.10 Acts 18.8 Rom. 6.4 Gal. 3.26 Acts 19.1 2 3. Ephes 4.4 as
imputed to him for Righteousness not when Circumcised but Uncircumcised This being the scope of this Place a Man had need have a great deal of skill to prove Pedo-Baptism from it Object 6. Christ said Suffer little Children to come unto me c. I Answer Yet Christ may be said to baptize when his Servants do it by his Commission For what were those Children brought to Christ not to be Baptized for he Baptized none 't is enough for the Lord to command his Servants to do it These Children were brought to Christ probably to be touch'd by him to the healing some Diseases Consider here is not one word of Baptism in this Scripture Also the Greek word signifieth a Child capable of teaching for 't is the same word where 't is said Timothy knew from a Child the Holy Scriptures that is since he was a Boy not an Infant So Piscator maintains it Luke 18. and he put his Hands upon them and prayed Mat. 19.13 Not to Baptize them for we cannot imagine our Lord would act contrary to his own Commission which was to Baptize them who were first taught and did believe Again because Christ saith Of such is the Kingdom of Heaven Some infer they may be baptized having a right unto the greater much more to the lesser We say this is a non sequitur It does not follow Persons may by Election have a right to the Kingdom of Glory yet no right to Gospel-Ordinances because under no Obligation to it by any Precept or Promise and wanting those Qualifications which the Gospel requires By the same Argument Infants may be brought to the Eucharist or Table of the Lord because what fits them for the one fits them for the other Object 7. If the first Fruit be Holy the Lump is also Holy if the Root be Holy so are the Branches Hence some would infer a Derivative-Holiness from the Parent to the Children therefore to be baptized I Answer This Objection is raised from Rom. 11.16 The scope of the Apostle in this place is to shew That Abraham Father of the Faithful is the Root not as a Natural but Spiritual Father And if we boast our selves of being Branches of this Root we must have the Faith of our Father Abraham for the grafting in here does not consist in outward Ordinances but in saving Grace not in the Visible but Invisible Church by Faith Mark ☜ none can be called Father of the Faithful but Abraham only No particular Believer which is but a Branch of this Root can infer they are a Holy Root to their Posterity See Mr. Cary of Baptism because Abraham is called the Father of the Faithful for Abraham is a Spiritual Father but we are accounted Natural In this Chapter the whole Body of Believers are compared unto the Olive-tree each Believer to a Branch which partakes of the Root and Fatness of the Olive-Tree which Root and Fatness is Christ the grafting in is by Faith into the Invisible Church which was first among the Jews therfore called the Olive Tree out of Abraham the Root who is here said to bear them for Abraham stood in a double Capacity God was a God unto Abraham and his natural Seed in giving them a literal Canaan unto his Spiritual Seed a God in giving them a Spiritual Canaan one as a Natural Father to the Jews the other as a Spiritual Father to the Gentiles According to the former Capacity some are called Branches according to Nature but in the latter the Gentiles are called wild Olive-Trees by Nature yet grafted in by Faith this being the Scope He must be a Man of great Learning that will undertake to prove Infant-Baptism from this Scripture Must the Child be necessarily Holy and in Covenant because the Father is Must the Child be Baptized because the Father is Good this hath no Warrant from God's Word which is our Rule Object 8. Many godly learned Men are for Pedo or Infant-Baptism Many Learned Men are against Infant-Baptism the Donatists Novations Waldenses Albigenses Ancient Britains Christ and his Apostles Humanum est errare I Answer With Sir Walter Rawleigh from Vadianus we pass over many gross Errors by the Authority of great Men. Are there not many in the Roman Communion who are very Learned The Pharisees and Lawyers were Learned Men who rejected the Counsel of God against themselves in not being Baptized Luke 7.30 Say not as they once said Have any of the Rulers believed on him Godly Men are not to be imitated in their Errors but their Vertues Elias was a good Man yet called for Fire from Heaven Luke 9. We must not do so Luther was sound in Justification by Faith in Christ yet was not to be imitated in Consubstantiation c. Asa and Jehoshaphat were good Men yet both out in not removing the High Places 1 King 15.4 That which is called the Reformed Religion had better deserved that Name had they shut out that Relique of Antichrist Infant-Baptism Object 9. Infant-Baptism is no where forbidden I Answer Is it lawful because not forbidden It is therefore not lawful because the Scripture doth not command it Every Affirmative Command of Christ includes a Negative Tertullian Where-ever Christ commands the Baptizing Believers there is an implicit prohibition of all others not so qualified Nadab and Abihu had no prohibition from using strange Fire yet destroyed for not using that Fire upon the Altar which was commanded and using that which the Lord commanded not By this way of arguing we may bring in the Baptizing of Bells as the Book of Martyrs tells us of them that did it and an hundred more Ceremonies of Rome Object 10. Those the Apostles Baptized were converted from Paganism Heathenism whose Parents never believed in Christ as ours but were Heathens I Answer There is no more reason to baptize the Child of a Believer Christianity is not hereditary as the Son of a Freeman is free for Isaac had an Esau and Samuel Sons of Belial than the Child of an Unbeliever as such and there 's the same reason to baptize the Child of an Infidel if it believes as the Child of a Believer upon his or her personal Faith The worthiness or unworthiness of the Parent does not affect the Children so as to make them fitter or unfitter for Gospel-Ordinances if they bring forth Fruit meet for Repentance tho their Parents were Idolaters they are proper Subjects of Gospel-Ordinances and if the Parents are never so Holy unless the Children have personal actual Faith they are not to meddle with God's most holy Things Whereas you say they were Heathens the Apostles baptized we say they were Christians Believers Was the Lord Jesus an Heathen The Ennuch a Worshipper of the true God and Cornelius's Prayers and Alms came up before God for a Memorial but whatever they were before Faith Heathens or Infidels the Apostles baptized them not until they believed and became
Believers-Baptism from Heaven and of Divine Institution Infants-Baptism from Earth and Human Invention Proved from the Commission of Christ the great Law-giver to the Gospel-Church With a Brief yet sufficient Answer to Thomas Wall 's Book called Baptism Anatomized Together with a brief Answer to a part of Mr. Daniel Williams's Catechism in his Book unto Youth By Hercules Collins a Servant of the Servants of Christ Luke 7.29 30. And the Publicans justified God being baptized with the Baptism of John But the Pharisees and the Expounders of the Law rejected the Counsel of God against themselves in not being baptized with the Baptism of John London Printed for the Author and sold by J. Hancock in Castle-Alley near the Royal-Exchange 1691. THE CONTENTS CHap. 1. An Introduction Page 5 Chap. 2. Contains the Doctrines Page 8 Chap. 3. That Baptism is Dipping Page 11 Chap. 4. Shewing Believers only are the proper Subjects of Baptism Page 20 Chap. 5. Answer to Objections Page 27 Chap. 6. Natural Inferences Page 63 Chap. 7. Arecital of those Scriptures speaking of Baptism Page 72 Chap. 8. Of great Sufferings undergone for maintaining Believers and denying Infants-Baptism Page 76 Chap. 9. The Book epitomized in comparing Believers-Baptism and Infant-Baptism together Page 81 Chap. 10. The Miscarriage of the German Anabaptists falsly so called examined and the Reproach from thence reflected upon that way removed Page 95 Chap. 11. A brief but sufficient Answer to Tho. Wall 's Book called Baptism Anatomiz'd Page 108 Chap. 12. A brief Answer to a part of Mr. D. Williams his Catechism in his Book unto Youth Page 128 ERRATA In Page 108 114 115. for John Wall read Thomas Wall THE PREFACE Courteous Reader MY desire is that Thou would'st spend one Hour or Two seriously to read this small Book first of all begging of God it may be sanctified to thy Soul Read it without prejudice or partiality and as one that is willing to receive the Truth and entring into another World be like the Noble Bereans search the Scriptures to see whether these Things be so or no Take nothing from Man tho never so Learned and Holy upon trust without trial With what confidence may a Man die when he hath Thus saith the Lord for his Faith and Practice This is all from him that wisheth your Soul's welfare H. C. Water-Baptism Discours'd From St. Mark 16.16 He that believeth and is baptized shall be saved CHAP. I. IT was God's Command unto the Prophet Ezekiel Ezek. 43.11 to shew his People the Form of his House with the goings in thereof c. Know therefore ye Servants of the Lord as Circumcision was the Door into the Jewish Church which was National so Baptism is the Door into the Gospel-Church which is Congregational Hence St. Luke saith They that gladly received the Apostles Words were baptized and added unto the Church in number about three thousand Souls Acts 2.41 The Ancients call Baptism * Janua Sacramentorum As Listing is the solemn engaging Sign into an Army so is Baptism into the Church Mr. Baxter Baptism is a sign of entring into the Church Ursinus Baptism is the solemn admission of the Party into the visible Church Assemb Catechism the Gate of the Sacraments because by it we enter into the Church and have Communion with Saints In the Jewish Church they became Members as they were the fleshly or natural Seed of Abraham but now Members of the Gospel-Church as the spiritual Seed of Abraham Now we must not reckon from Abraham unto Christ but from Christ to Abraham If we are Christ's then are we Abraham 's Seed Gal. 3.29 not Christ's because we are Abraham's or our Parents Believers Under the Old Testament Persons became Members of the Church by Generation under the New by Regeneration Baptism is a Foundation-Principle of Church-Constitution Heb. 6.1 2. But the Foundation-Principle of Salvation is Faith in Christ or at least a Profession of it Hence we read Persons were first Converted then Baptized after added unto the Church Acts 2.41 My Intent is to display this Sacrament in its Apostolick Primitive Purity free from the Adulterations of Men a Sin which God charged upon the Learned Jews that they made void the Commands of God by their Traditions O that none of the Learned among the Gentiles especially those of the Reformed Churches may be chargeable with setting up Mens Inventions in the room of Christ's Institutions Mat. 15.6 9. CHAP. II. THis Text He that believeth and is Baptized is a great part of the Commission which is the Foundation and Warrant for all Gospel-Ministers Preaching and Baptizing unto the end of the World ☞ Obedience is to be grounded upon the Majesty of the Commander not the Judgment of the Subject The Architect was rewarded with a bundle of Rods for bringing as he thought a fitter piece of Timber than was commanded by the Roman Consul And it cost a Roman Gentleman his Life his own Father being Judg tho conquering an Enemy being done contrary to his General 's Command Remember Nadab and Abihu It 's worth our noting Here is first Faith then Baptism Therefore to baptize before there be any appearance of Faith is directly contrary unto this unerring standing Rule and doth reflect upon our Lord and Lawgiver as if he spoke rashly and inconsiderately putting that first which should be last and that last which should be first And so in the parallel Text Mat. 28.18 there is first Teaching before baptizing not first baptized but taught first From this part of our Lord's Commission we collect these Truths Doct. 1. It 's the unalterable Will of Jesus Christ who is King and Law-giver to his Gospel-Church that all Persons believe before they are baptized Doct. 2. It 's the indispensable Duty of all true Believers to be Baptized I call it an indispensable Duty because I know no Place where our Lord hath left this to the Liberty of Believers to do it or leave it undone as best pleaseth them Therefore if this be your Lord and Saviour's Will Believers pray obey him In your Prayers you desire you may be enabled to do his Will on Earth as it is in Heaven This is one part of his Divine Will Your Redeemer was willing to be baptized in Blood for your Salvation and will not you be baptized in Water in obedience to his Commission Moreover Christ calls it Mat. 3.15 a fulfilling of all Righteousness I am perswaded should God have commanded some great Thing as was once said to Naaman the Syrian 2 Kings 5.13 it would have been done by many in the Reformed Churches before now How much rather when he only saith Go wash and be clean Or as Ananias unto St. Paul Arise and wash away thy Sins viz. Sacramentally and Symbolically as it is in the Lord's Supper Take heed my Friends you are not guilty of Contempt looking upon Christ's Ordinances as mean low and little things for nothing is mean
the Unity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Stature of the Fulness of God Ephes 3.21 Chap. 4.11 12. Infant-Baptism GOD hath not promised all Infants that are Baptized shall be saved But there is no Similitude between Christ's Death Burial Resurrection and Infants sprinkled on the Face But Infants Baptized are not converted and may come into Condemnation But Infants Baptized do not love God and keep his Commandments Therefore Infant-Baptism must be of Men because it 's before Teaching Repenting and Believing But those who baptize Infants baptize Heathens because all are Children of Wrath by Nature before born again Ephes 3.2 But Infant-Baptism hath manifold Contradictions by asserting that Baptism is a Symbol of present Regeneration yet apply it to an ignorant Infant Also that it figures out Christ's Death Burial and Resurrection yet do nothing but sprinkle or pour Water on the Face They separate from Rome as the false Church yet own their Baptism the Foundation-Stone They own the Doctrine of Perseverance in Grace and no falling from it baptizing the Children of Believers as in the Covenant of Grace yet afterwards teach their Conversion and in case of Vnbelief reject them as Reprobates But Infants Baptized come not to the Lord's Supper immediately nor lawfully But the Baptism of Infants cannot be a sign of Regeneration to them Infant-Baptism hath no Command But Infants have none of those confirmed to them in their Baptism But we have not one Example for the baptizing an Infant But Infant-Baptism is no part of God's Counsel appears because Christ nor his Apostles never delivered any such thing Infant Baptism never was sealed by God But in Infant-Baptism the Infant acts no Faith But Infants have no answer of a good Conscience in Baptism But how can any die for Infant-Baptism when it wants the Broad Seal of God's Word for the Authority But God is not glorified in Infants Baptism because none of God's Counsel But to reject Infant-Baptism cannot be against any Person because it is none of the Counsel of God But there is no harmony with the Commission in Infant-Baptism nor with their own Profession which is that Faith and Repentance is required in Persons to be baptized yet confess that Children unto whom they apply it have neither Again that it is a demonstration of a Spiritual Marriage between God and the Believer yet assign it unto Subjects as uncapable of it as a Stock or Stone Moreover that the Baptismal Covenant enters into the Visible Church yet deny Church-Members the Lord's Supper But Infant-Baptism needs but a little therefore it is not according to God's Word But the baptizing Infants at the best is doubtful But it was never delivered as an Ordinance of Christ to sprinkle Infants But to baptize Infants is to change God's Ordinance in the Subject and Manner But such as are baptized on anothers Faith may perish Infants cannot worship God in that Act in Spirit and Truth because not an Act of Judgment and Choice Will and Affection But all who baptize Believers do deny that Infants were baptized Infants know not remember not any thing of their Baptism All Infants baptized are not in the Covenant of Grace Infants Baptism is from Earth and the Counsel of Men. But Infants baptized may be Children of Wrath. But to baptize Infants is to act without a Pattern or Command But all Infants baptized do not receive Remission of Sins But in Infants Baptism the Infant puts forth no Act of Obedience But Infants Baptism hath many namely that Persons may have Regeneration Grace before Vocation and that Persons may be visible Church-Members before Conversion Moreover that Persons may be baptized by another's Faith Also making a National Gospel-Church instead of a Congregational and bringing in a carnal fleshly Seed into Christ's Church in the room of a Spiritual Seed But Infants weep when baptized as if they did dissent Infant-Baptism hath nothing but humane Consequence But all the World cannot affirm any Infants were baptized by the Apostles But all Infants baptized are not living Stones fit for God's House But you cannot repel Satan saying It is written Infants were baptized for it is not written But God may say to those who baptize Infants Who hath required these things at your Hands because God commanded it not But Infant-Baptism must fall because it hath not the Word of God to support it But to baptize Infants without a Divine Command is the way to be made ashamed because no respect to God's Command But the most Holy the most Wise the most Learned never was subjected unto Infant-Baptism But Infants baptized cannot repent or believe examine themselves make no Judgment of things nor take up Christ's Cross Watch nor Pray love not nor watch not over one another cannot be Members of a Gospel-Church Infant-Baptism hath started up several hundred Years since Christ and his Apostles But Infants ought not to be baptized who are only legitimately Holy as all born in Wedlock are and is the Holiness mentioned 1 Cor. 7.14 Infant-Baptism hath not one Promise But in Infant-Baptism all these are frustrated and being applied to an Infant are but Mock-shows and altogether insignificant But Infant-Sprinkling is an inverting the Order and Manner and contrary to the Vsage of the Apostolick Times and End of the Ordinance and is a telling a Lie in the Name of the Lord saying I Baptize when he doth but Rantize But Infant-Baptisme doth introduce many Errors in that it was to take away Original Sin work Grace and Regeneration effect Salvation by the Work done that it was an Apostolical Tradition that Children have Faith and are Disciples of Christ that all Children of Believers are in the Covenant defiling and polluting the Church with false Matter and confounding the Church and the World together introducing many hainous Traditions and Inventions of Antichrist together with it as Gossips or Sureties Bishoping or Confirmation Chrism Exorcism Consignation Lastly It hath made a great deal of Contention in the Church of Christ and stirred up much Hatred Infants baptized are not taught of God nor made Disciples of Christ Then such are greatly Heterodox and unsound who slight and contemn Water-Baptism under pretence of being baptized with the Holy Ghost Then that Argument is of Flesh and not Spirit of Man and not God that rejects Water-Baptism and the Supper as carnal under an ungrounded imagination of the Baptism of the Spirit Then for any to neglect those Ordinances under an imagination those Commands ceased at the end of the Apostles Age are under a delusion If so then the Church-State did not end with the Apostles neither can Ordinances cease for want of Administrators CHAP. X. Contains an Enquiry into the Carriages of the German Anabaptists falsly so called in Luther's Time and the Reproach from thence reflected upon that Way removed THE Matter of Fact which hath caused such a Noise in the