suppose that those 3000. stood neerest unto him that spake and with best advantage to hear there being many thousands more present which can hardly be the supposition of any considering man in the case in hand Respon Not to take much notice how far the probable opinion of some will be accepted for proof against us when nothing but demonstrations will be accepted on our behalf I shall first demand of the Querist that if the children and families of those that gladly received the word and were baptized were indeed part of that number of 3000. that were added to the church or to the Discsples as he sayes it is the probable opinion of some that they were then I demand I say whether these children and families were baptized or no If he shall say they were not then he puts to rebuke another of his opinions which is that when believers themselves were baptized their children were baptized also to the belief of which he would perswade us at least as probable in his 24. Quaere from Acts 16.15.33 1 Cor. 1.16 If he say they were baptized why then though it should be granted that these were some of the number yet how would this prove that others besides those that were baptized were added to the church which yet is the thing he was to prove But then 2. to put the matter quite out of doubt that none of the children of those that gladly received the word were part of the 3000. that were added to the church if by children he mean little children or infants for els if they were adult ones they might gladly receive the word and be baptized as well as their parents it sufficiently appeares in that it is said They i. e. they that were added as well as they to whom they were added continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayers and I presume the Querist will not say that little children infants did continue stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers and if not then they were none of the number of the 3000. that were added to the church and so I think by this time the probable opinion of some in this behalf is rendred more then probably to be a weak groundlesse and erroneous opinion 3. To remove that doubt touching the improbability that 3000. men should distinctly hear the voice of a man speaking unlesse we will suppose them to stand neerest to him that spake 1. Evident it is that they did hear and so hear as to receive the word gladly but whether they were neerest to him that spake or no is more then he or I can tell or need to know But 2. There is no necessity to suppose that all the whole 3000. did all of them heare and convert in the self-same hour or juncture of time for one while the Apostle might preach to one company of them and another while to another company and yet this would not hinder but that they might all be converted baptized and added to the church the self-same day 3. Neither do I see any necessity to hold that all these 3000. that were in one day converted baptized and added to the church were thus converted and baptized by Peter only but by him and the rest of the Apostles or by them and the other Disciples also For 1. it is said that Peter standing up with the eleven lift up his voece and said unto them c. and doth not this imploy that the eleven did take part with him and assist him in the work 2. These men of Israel being pricked at their hearts they do not cry out to Peter only but the text saith They said to Peter and the rest of the Apostles men and brethren what shall we do ver 37. and therefore it should seem the rest of the Apostles as well as Peter had ministered occasion to them of this demand Nay 3. which is yet more it s said ver 4. that they all to wit the whole number of Disciples that were present together being filled with the Holy Ghost began to speak with tongues as the spirit gave them utterance which certainly was to the understanding of the multitude and also about such things as did much affect them for it s said the multitude were confounded at it and marvelled saying we do hear them speak in our own tongues the wonderfull works of God ver 6.7.8.11 All which things considered I think it will not be irrationall to suppose that others besides Peter might be instrumentall in the conversion of those 3000. Querist Nor 2. is it said or so much as intimated or hinted in the least that any of the whole number of the 3000. who were added unto them were added by means or upon the account of their being baptized although this addition be not mention'd till after their baptizing It is ten degrees mere probable that their believing or Discipleship which were precedent to their baptizing and not their being baptized were the reason and ground of Lukes saying they were added to the Church considering first that the originall main and principal foundation of the holy brother hood amongst the Saints is not the ceremony of their baptism but their fellowship and communion in the divine nature and inward relation to the same Christ by one and the same precious faith Respon We do not affirm that they were added to that particular church by baptism immediately without any other act intervening but we say they were not added without baptisme and so much is in effect acknowledged by the Querist himself in that he sayes this addition is not mentioned till after their being baptized and therefore their baptism must needs go before their addition to the church unlesse we will suppose Luke to have begun at the wrong end of this part of his Narrative in mentioning that first which was last done and that last which was first done and if so then according to the order of things done they were first added to the church and then afterward did gladly receive the word to conversion and were baptized which I suppose no man is so void of common sense as to believe And if their baptisme did precede their addition to the church then why does the Querist strive so as he does to interesse their believing or Discipleship with exclusion of their baptism as the reason and ground of Lukes saying they were added to the church For if he does not exclude baptisme in recounting the reason of that addition then we are agreed for there is no question but that their gladly receiving the Word or believing the Word or becoming Disciples by the Word was one reason or grouâ—d of their addition to the church but not the only one fâ—r Luke mentions their being baptized as well as that and why should any man go about to seperate them The question is not whether faith or baptisme is the originall main and
before Christ was crucified though its true also on the other side that neither could he truly estimate them to be of that number without any baptism at all because the greatest part of those that were baptized by John into the expectation of Christ to come yet dâ—d not believe in him or own him as the Christ of God when he was come much lesse they and many who had beene baptized by the Disciples of Christ did believe in him his being crucified notwithstanding * Luke had no reason to number them with the Church though bapâ—ized who had fallen from the Faith into which they were baptized and câ—nsequently had denied their baptism it self so that all the account that Luke could truly give of the number of the Church or of Disciples was only of such baptized persons who after the death and Resurrection of Christ did believe in him which it seemes amounted to no more then about an hundred and twenty And as for those who had beene baptized by John into the expectation of Christ to come and yet did not own him when he was come or els if they did believe in him for a season yet did afterward renounce him either before or upon his being crucified these were so far from being reputed of the number of the Gospell-church upon account of their baptism received formerly either from Iohn or Christ as that they were directed and exhorted by the Apostle as well to be baptized in the name of the Lord Jesus as to repent for the remission of sin before they could be admitted into the Church or be counted of its number their former baptism notwithstanding Act. 2.38 41. For who can imagine but that if not all yet that many of the 3000. that were baptized upon the preaching of Peter and the rest had been baptized before by Iohn or who can conceive but that if not all yet that many at the least of that great multitude unto whom the Apostle preached at that time when the 3000. were converted had beene baptized by Iohn those Scriptures considered cited by the Querist Mat. 3.5.6 Mark 1.5 Luk. 3.7.21 where it is said that all the Land of Judea and they of Jerusalem were ALL baptized And again that ALL the people were baptized and yet the Apostles exhortation to these inhabitants of Jerusalem that were now gathered together to the number of many thousands was that they would repent and be baptized EVERY ONE of them and as many as did receive this word were baptized accordingly and so added to the church Since then the owning of Christ crucified together with a being baptized in his name was requisite to render men of the number of Disciples as a Church Hence it came to passe that Luke could not estimate their number to be more then 120. Acts 1.1.15 nor above about 5000. Acts 4.4 notwithstanding more had been baptized by Iohn unlesse more of them had adhered to Christ crucified as these did so then though baptism be one of the requisites not without which yet it is not the only requisite by which the number of the church is to be estimated By this time therefore I hope it doth appeare that this Acts 2.41 doth both colour and cotten to use the Querists own words with the supposal or conclusion viz. that churches or at least the first Gospell-church a Sampler to the rest was not constituted without baptism notwithstanding all that by the Querist hath been offered to the contrary And if the first church or churches might not be constituted without baptism then neither may those that succeed them because the same reasons that made baptism necessary hereunto with them makes it necessary also unto us for Gospell-order setled by Apostollicall authority and direction as this was hath not lost any of its native worth efficacy or obliging vertue by disuse and discontinuance upon occasion of the Papall defection but ought to be the same to us now who are studious of a thorough reformation as it was unto them in the first beginning of such order or rather according to Davids resolution upon a like occasion Psal 119.126.127.128 to be the more closely adhered to and the vindication and observation of such Gospell-rules to be managed with so much the more zeal after the example of Christ himself who as well as the Psalmist was even eaten up with the zeal of his fathers house John 2.16.17 when he found corruption crept into it IV. Quaere Whether did not the Church at Rome in the Apostles daies and so also the Church in Galatia hold Church-communion with some who were not baptized considering 1. That the Apostle to the former writeth thus Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Rom. 6.3 and to the later after the same manner thus For as many of you as have been baptized into Christ Gal. 3.27 2. That this Particle as many as used in both places is in such constructions as these alwayes partitive distinguishing or dividing the entire number of persons spoken of some from others by the character or property specified or at least supposeth a possibility of such a distinction Respon 1. I cannot grant the Querist his assertion viz. that this particle as many as is in such constructions as these alwayes partitive though I grant that many times it is for when the Apostle saith 1 Tim. 6.1 Let as many servants as are under the yoke count their own Masters worthy of all honor doth he thereby suppose or imply that there were some servants who were not under the yoke or that there were some servants who were not to count their owne Masters worthy of all honour both which must be supposed notwithstanding if this form or manner of speaking as many as be alwayes to be understood partitively or as dividing the entire number of persons spoken of which yet to suppose who sees not how absurd it would be Object If it be said this exhortation Let as many servants as c. doth intentionally respect so many believing servants as were under the yoke and that therefore in respect of other servants who were not believers it is partitive Answ If so then the answer is that so do those expressions used Rom. 6.3 Gal. 3.27 intentionally only respect those at Rome and in Galatia who did believe and were baptized and therefore is partitive in respect of others the Inhabitants of those places dividing those of these churches from others dwelling in the same places who were not of these churches so that if that objected should be granted yet we shall gaine as much or more by it one way then we shall lose by it in the other 2. The coherence consulted will evince the expressions so many of us as and as many as to comprehend all those persons of whom those churches did consist For consider unto whom does the Apostle speak Rom. 6.3 does he not speak to the whole church
AN ANSWER TO Mr. J. G. his XL. Queries Touching the Lawfulness or unlawfulness of holding Church-Communion between such who have been Baptized after their Beleeving and others who have not otherwise been Baptized then in their Infancie As likewise touching Infant and after Baptism In which Answer the undueness of such mixt Communion is Declared the Unlawfulness of Infant-Baptism and the necessity of after Baptism is Asserted By W. A. GAL. 6.4 5. But let every man prove his own work and then shal he havâ— rejoycing in himself alone and â—ot in anotâ—er for every man shal bear his own burden LONDON Printed for the Author and are to be sold by Hâ—n Cripâ— L. Lloyd at their shop in Popes head Aâ—â—y To the Reader HAd not the Truth been dearer to me then any man I should not have appeared so publickly opposite to one whom I so much love and honour acâ— I do my worthy good friend the Author of the Queries But considering that Christ must be followed owned and pleaded for in every Doctrine dispensation and command of his when Providence puts men upon it though in so doing they are many times forced to break Company as to some ways with dearest Relations and persons of their greatest respects and considering also that my self as probably occasioning the birth of the Queries have a greater engagement upon me then another to anticipate as much as in me lyes the dis-service they may do to the truth of Christ I have therefore the rather thought of returning some Answer to them In which Answer my respects to the Querist have caused me to decline all things that might bear hard upon him so far as my faithfulness to the truth would well bear at my hands There is almost no end of Disputes and it is not to be imagined what the wit of man can do towards the making of things which are not to seem as if they were and things which are to appear as if they were not therefore was it as it should seem that Paul was jealous with a Godly jealousie over the Corinthians lest the subtilty of men should carry off their minds from the plainness of the Gospel 2 Cor. 11.3 For however there are deep things of God that are not obvious to every eye yet doubtless for things that concern even the meanest Babe in Christ to beleeve and practise in order to his being numbred with the Saints such as are the beginning Doctrines of Christ as Repentance from dead Works faith towards God the Doctrin of Baptisms and the like God hath not been so sparing of his minde hereabout as that men must make a journey from the one end of the Scriptures to the other and lay both ends together before they can discover the mind of God as a ground of their faith and practise as some would bear us in hand even in the business of Baptism it self as if Christ had made one of the first things a Christian should do one of the hardest for him to know whether he should do it so or so but as concerning the principles of the Gospel which every Christian must beleeve and submit to What saith the Scripture The word is nigh thee even in thy mouth and in thy heart that is the Word of Faith which wee Preach Rom. 10.8 Which words I pray you note are spoken by the Apostle in opposition to them who held That the Gospel was not a perfect Rule to a Christian without the Law as they also do in effect who think the Gospel Rule for Baptizing Beleevers is not a perfect Rule to us but that we must be beholding to the Law of Moses for the Circumcising Infants to direct us about the Baptizing of children as if we should ask the twilight in the evening whether it were light at noon day Therefore Reader let me perswade thee whosoever thou art not to spend thy precious time and thoughts in following the Wilde-goose-chase of men in their Meanderous disputes about these things of common observation and practise but beleeve and act according to what thou findest plainly written in the New Testament of our Lord Jesus Christ who hath not left his last Wil and Testament behinde him in any such dubious Words as might occasion his children to fall out about it but that an evil spirit many ages ago got into the Churches of which many good men perhaps scarce any are totally disposessed unto this day which for some carnal respect turned them aside from the plain way of the Gospel into wayes and practises of their own chusing which that afterwards they might make good and justifie they and those that tread in their steps have strained their wits to finde out Arguments and Plea's that have so darkned and obscured things that otherwise of themselves were lightsome and plain that it now proves a hard matter for many to discern what is of Christ and what is but of man And this if thou doest thou shalt not need to burden thy self with far fetcht Arguments to prove that to be lawful which thou doest not finde plainly written as many do for thou wilt not need to Question at all whether that way is lawful or no which thou findest beaten by the feet of the Saints of old with the high approbation of heaven and why should any man go about when a nearer way presents it self to him Let that therefore abide in you which ye have heard from the begining if that which ye have heard from the begining remain in you ye also shal continue in the Son and in the Father 1 John 2.24 A Word to such as are offended at the Way of Baptizing Beleevers because of that dis-union and disturbance it occasions even among Beleevers themselves Let such consider 1 THat One-ness in minde and affection is as wel the sin of the Anti-christian party in one respect as it is the Duty of Christians in another Rev. 17.13 These have one minde and shall give their strength and power unto the Beast 2. It is onely one-ness in the truth then that is commendable and desireable If so then 3. It is not those that keep close to the Doctrine of the New Testament and the laudable practise of the Saints as at the begining as the Baptists do that are to be charged with division making but those that divide from the plain way of the Gospel and those that walk in it Rom. 16.17 Marke them which cause divisions and offences contrary to the Doctrine which ye have LEARNED and avoyd them 4. Truth is to be preferred before peace and heavenly wisdome is more and better known by Truth then by Peace Jam. 3.17 The wisdom that is from above is first pure then peaceable Truth may not be balked or sold at any rate no not for peace it self Pro. 23.23 Buy the truth and sell it not Gal. 2.5 To whom we gave place by subjection no not for an hour that the truth of the Gospel might continue with you 5.
Such whose ground on which they stand is truth though they ought with all sweetness love and meekness to invite and perswade others to come over to them yet may by no means depart thence or remove their standing no though it were to gain others to them 1 Cor. 9.21 To them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law Ier. 15.19 Let them return to thee but return not thou unto them Phil. 3.15 16. If in any thing ye be otherwise minded God shal reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us minde the same thing 6. Though endless Genealogies and striving â—bout the Law and the eating of meats and hearbs are but such things and the truth concerning them but of that nature as that for the sake thereof peace must not be broken Tit. 3.9 1 Tim. 1.4 Rom. 14. yet first such points or questions as concern the fulfilling of any righteousness of which those that concern the essentials of Baptism are Mat. 3.15 are such as of which the Kingdom of God does consist and in the defence of which men serve Iesus Christ and are accepted with God and ought to be approved of men RoÌ„ 14.17 18. Secondly not onely Gospel Doctrines about matters of faith but also matters of Gospel order such as the Apostle cals Ordinances appointmenâ—s or traditions 1 Cor. 11.2 even these are truths to be contended for and not to be let go for peace sake And the Apostle thought this a sufficient answer to such as should contend against these viz. that they had no such custome neither the Churches of God ver 16. with ver 2 3 4 5. c. And if the Churches of God then had no such custom neiâ—her as to sprinkle or Baptise little children or to admit members to Church-communion without Baptism does not the Apostles saying here though produced upon another occasion evince their contention sinful and unreasonable likewise that shal plead for and practise such things as these contrary to the custom of the first Churches which in all laudable things were patterns to al succeeding Churches The Apostle having in 2 Thes 2. given notice of the Mystery of iniquity itâ— bâ—gining then to work ver 7. and the coming of the man of sin with all deceiveableness of unrighteousness ver 10. which we know in the Papal Apostacy hath fallen out as wel in matters of Gospel order as in points of faith he to prevent a defection in both exhorts them ver 15. to stand fast and to hold the Traditions which they had been taught yea and in chap. 3. v. 6. counts that a disorderly walking which was not after the Tradition which they had received from the Apostles And if it were the wisdom and duty of the Churches then to stand fast and to hold fast the Traditions which they had received from the Apostles as wel touching matters of Gospel Order as otherwise to prevent their falling into Anti-christian pollutions then doubtless the way for men now to recover themselves and others from under those pollutions is by returning back to these Apostolical traditions and standing fast in them which doubtless is their duty what disturbance soever may follow thereupon ERRATA PAge 9. l. 15. r. those particular cases p. 25. l. 21. r. neither p. 44. l. 13 r. a p. 49. l. 25. r. supposing p. 52. l. 1 r. formally ib. l. 4. r. is p. 55. l. 16. r. such as have p. 55 l. 24. r. the time of his Baptism p. 57. l. 25. r. and p. 58. l. 24. r. of 59. l. 4. r. describe p. 59. l. 32. r. those p. 60. l. 6 r. words p. 61. l. 16. r. line p. 61. l. 26. r. of p. 61. l. 28. r. when p. 63. l. 3. r. 2 p. 64. l. 14. r. unreasonable p. 66. l. 1. r. much ib. l. 2. r. bapti ib. l. 14. r. meet p. 69. l. 26. r. about p. 72. l. 12. r. charging p. 72. l. 19. r. those p. 72. l. 19. r. practiseth An Answer to Mr. I. G. his XL. Queries touching Church-Communion between such as have been Baptised after they have Beleeved and others who have not otherwise been Baptised then in their Jnfancie As likewise touching Infant and after Baptism THe thoughts of the Worthy Author of the Book Intituled Philadelphia touching the subject matter of that Book being propounded Queriâ—-wise there is I suppose liâ—tle Question to be made but that it was with an expectation on his part to receive a return from the hand of some friend or other in order to a further Discovery of Truth in that particular Case of Conscience about which the Queries are imployed And therefore rather then â—he desire of this worthy friend should in this behalf be kept too long fasting I have resolved having first waited a while for some more able hand to have undertaken it through the assistance of God to offer my mite towards this service to which I adress my self as follows Querie I. Whether is there any Precept or example in the Gospel of any Baptized Person his disclaiming of Communion in Church-fellowship with those whom he Judges true Beleevers upon account onely of their not having been Baptized Respondant As for matter of Example for such a practise there is I suppose none in Scripture no more then there is of disclaiming communion with the Church of Rome as now it is or with the the Parochial Churches in England or elsewhere and yet it wil not follow that the one is any more unlawful then the other For Scripture examples are matters of Fact and therefore there having been no such corrupt practise crept into the world till after all the books of the holy Scriptures were finished as is the constituting of Churches without Baptism or upon Infant sprinkling in stead of Baptism which in true construction is not onely no Baptism at all but even worse then none as much as to commit an evil action is worse then to omit a good one there being I say no such corruption as this then on foot no more then there was the now Romish the National or Parochial Church-constitution then in being there could be no occasion for any truely Baptized person to disclaim communion either with the one or with the other and consequently no such matter of Fact to be Recorded of which to make an example But then it no more follows that it is unlawful to refuse communion with the one Church then it is with the other if there be no more ground in Scripture to constitute Churches without Baptism then there is for the Romish National and Parochial constitution The Querist then having himself disclaimed communion with the Church of Rome and the Parochiall Churches in England though he have no example in scripture so to do and yet hath done it because there is no example
principall ground of the holy brother-hood amongst the Saints as he calls it we willingly grant and therefore could have spared him the labour of proving that faith hath the precedency herein But what will it therefore follow that because believing is the originall and principall ground of the holy brother-hood or church-relation that therefore baptism is none at all does he not know that though the Apostle gives repentance from dead works and faith towards God the first place in the foundation yet he assigns baptism its place and standing next to them in the same foundation Heb. 6.1.2 Querist 2. That it cannot be demonstratively proved from the Scriptures that those hundred and twenty Disciples Acts 1.15 unto which it is here said that 3000. were added were or had been all of them baptized nor can it any whit more be proved that the Apostles themselves mentioned Acts 1.13 had been baptized then that John the Baptist was baptized Respon 1 Suppose the Scripture no where mentions where when or by whom those 120. Disciples were baptized is this any good reason to conclude therefore that they were not baptized at all or will the Querist think that becaase we do not aâ— to the best of my memory we do not read in Scripture of the baptizing of the Church of Smyrna Pergamos Thyatira Sardis Philadelphia and Laodicea that therefore none of these Churches were baptized or because we read onely of the baptism of 3000. of the Church at Jerusalem that therefore all the rest when that Church encreased to the number of 5000. Acts 4.4 yea to many thousands Acts 21.20 were unbaptized Is it not enough that the Commission was to baptize all of all Nations who were first made Disciples by teaching Mat. 28.19 and that we have frequent mention in the Scriptures of the Apostles and other Disciples their walking and acting according to this Commission I say is not this enough to cause us to conclude that all those that were Disciples indeed and knew it to be their duty to be baptized were baptized accordingly unlesse we will be so uncharitable towards them as to conceive them guilty of living in the breach of one of the known precepts of the Gospell Neither can we reasonably imagine any of them to be ignorant of this viz. that submitting to baptism was their duty inasmuch as this was one of the first things they were directed to do in order to their becoming Christians Acts 2.38 8.12 16.33 22.16 2. It should seeme that these 120. Disciples had continued with Christ and kept company with the Apostles all the times that Jesus went in and out among them beginning from the baptism of John unto that same day in which he was taken up from among them as we have it Acts 1.21.22 and if so is not their being baptized sufficiently signified where it is said of Christ that he baptized and all men came to him John 3.26.22 unlesse we will suppose that he caused others to be baptized that did not follow him and did excuse those that did 3. As for the Apostles themselves who were mentioned Acts 1.13 to suppose them not to be baptized is to suppose them to be Pharisee-like who as our Saviour sayes did bind heavy burdens and grievous to be born and lay them on mens shoulders when they themselves would not touch them with one of their fingers for we see they imposed baptisme as a duty upon other men Acts 2.38 and therefore how can we think so evill of them as not to conceive that they had begun to them in the same way themselves or if they had not might not that multitude at Jerusalem upon whom they urged it as their duty have said unto them Physitians heal your selves or was it any lesse the duty of such men who became Apostles then of other men since we find Paul that great Apostle pressed to it by direction from Christ Jesus before he was to act as an Apostle Acts 22.10 compared with ver 16. 4. Suppose the Apostles had had no more oportunity of being baptized then John Baptist had which yet cannot reasonably be supposed nor is it certaine that John himselfe was not baptized since he said to Christ I have need to be baptized of thee Mat. 3 14. yet what is this to an ordinary case or how would this excuse them of baptism in order to Church-fellowship who want no such oportunity Querist 3. And lastly That had the Church or persons to whom these 3000. are said to have been added been estimated by their having been baptized which must be supposed if those who are added to them are said to have bâ—ene added upon account of their being baptized their number must needs have far exceeded an hundred and twenty considering the great numbers and vast multitudes of persons that had beene baptized by John Matth. 3.5.6 compared with Mark 1.5 Luke 3.7.21 as also by Christ himself and his Disciples John 3.22.26 yea had the Church been estimated or constituted by baptism the Evangelist Luke intending questionlesse Acts 4.4 to report the encrease of the Church and progresse of the Gospell with as much advantage as truth would afford had prevaricated with the cause which he intended to promote in reporting their number to have been about 5000. only when as upon the said supposition and tenor of the late premises he might with as much truth have reported them about 40000. yea and many more Respon All that is argued by the Querist in this particular is built upon a wrong ground or rather upon a supposed ground which is indeed supposed by him to be held by us but is not and that is that the Disciples or Church were in respect of their number estimated by their being baptized that is only by their being baptized for if he do not mean so he cou d not suppose that Luke might have reported the number of Disciples to be forty thousand instead of that he does report them to be upon such an account But the truth is we do not estimate the Church or number of Disciples only by their being baptized but by their being baptized in conjunction with their professed believing in and owning of Jesus Christ crucified and risen again as the Son of God and Saviour of the world And accordingly the 3000. that are said to be added to the Church Acts 2. are described not by their baptisme only but by their gladly receiving the Word and their being baptized too ver 41. and what word was it that they did gladly receive and believe but together with others that word of the Apostle by which he declared Jesus whom they had crucified to have beene raised from the dead and to have beene made both Lord and Christ ver 24.32.33 Both these qualifications then being requisite to denominate persons of the number of the Church Luke could not have duly estimated the number of Disciples or of the Church onely by that baptism which persons had received
profession of Christ Neither let any man think that I wrong the Querist in wresting his words contrary to his intention For though I believe that which I infer from them was no part of his intention yet I doe not wrest his words but onely infer from them that which must be true if that which he layes downe querie-wise for a truth be a truth And it is a thing not unusuall for persons who plead the cause of any errour in Religion at one turne or other to utter that which cuts the throat of their own tenent But now to answer to that which the Querist intends indeed 1. If there be no example in Scripture of any mans being baptised after many yeares profession of the Gospell it is because there is no example in Scripture of any such sinfull negligence in Believers as to continue many yeares in the profession of the Gospell without being baptised if there were any lingering and delaying in this case they were awakened to their duty as many Believers have now need to be And now why tarryest thou Arise and be baptised Acts 22.16 If then Believers in these dayes have been more remisse and negligent in yeilding obedience to Christ in this command of his then Believers were in the Apostles dayes well may it serve to humble and to shame them but by no meanes to encourage them to persevere in that neglect 2. Christ Jesus himselfe would be baptised because he would fulfill that law of righteousnesse which enjoyned Bâ—ptisme Mat. 13.15 though othâ—rwise he had as little need of it as the greatest he that thinks his long standing and great attainments in Christianity should privilâ—dge him from it and therefore methinks as such have any tendernesse in them lest they should be found neglecting any righteous precept of the Gospel or any of that zeale that was in Christ to fulfill all righteousnesse or any such love to Christ as to tread in his steps should not have their hands out of this businesse upon any pretence whatsoever 3. Cornelius had beene a long time a fearer of God and it is probable had knowledge of Johns baptising or of Christs baptising long before in as much as he was famously knowne among the Jewes for he is said to have a good report among all the nation of the Jewes Acts 10.22 and therefore it is not unlike but he might as well know what was done among the Jewes as they know what was done by him besides Peter speaking to him and those with him saith That word I say you know which was published throughout all Judea and began from Galilee after the Baptisme which John preached c. Acts 10.37 and yet notwithstanding his long profession of the feare of God and notwithstanding he had not been baptised when he had knowledge of others being baptâ—sed yet such were Gods respects to this upright man that rather then he should be any longer without a more particular knowledge of the Gospel and without that Ordinance of the Gospel-Baptisme he spares not to send an Angel to him to direct him to Peter Acts 10.4 5 48. 4. He that is baptised though not till long after the time in which he began to beleeve does not by being baptised then fall back from perfection to imperfection from that which is more spirituall to that which is more carnall as the Querist supposes because he shall not thereby lose any thing he had before of that which is spirituall but shall be sure to make a faire addition thereby unto his spirituall stock if he doe it heartily as unto Christ and afterwards make that spirituall improvement of it of which it is very capable 5. The Ordinance of Baptisme is as well matter of obligation as signification to oblige and hold a man fast to the service of Jesus Christ as to instruct him in the things of the Gospel upon which account Paul presses the improvement of it upon the beleeving Romans Rom. 6.3.4 5. so long after they had begun to beleeve as that their faith by that time was growne famous throughout the whole world chap. 1. ver 8. And what hath not even the strongest Christian himselfe need of all the holy bonds and ingagements of the Gospel to engage and binde him faster and faster to Christ and to presse him more and more forward in his way 6. Baptisme as well as the Table of the Lord is rememorative yea in some respect more for the Supper properly is but rememorative of the death of Christ whereas Baptisme is rememorative and declarative of the Death Buriall and Resurrection of Christ And therefore the Qâ—erists reason being built upon this mistaken supposition that Baptisme is not rememorative as well as the Table of the Lord is invalid as to tender Baptisme any more unnecessary to men of long profession then the Supper it selfe is unnecessary for them 7. What ever else they have professed I am sure they have not professed so much and so far as they ought who by being baptised into Christ have not professed the Death Burial and Resurrection of Christ and their owne Death Buriall and Resurrection with him 8. There can no more reason be given as I conceive why Baptisme should cease to be a duty to a believer because he hath omitted it in the properest season of it viz. the time of his new birth then why Circumcision should cease to be a duty to the Israelites having omitted it many years after the eighth day of their Age which was the proper time for it and yet we see such an Omission in them did not cause Circumcision to cease to be a duty to them though perhaps the ground of their Omâ—ssion was much more approveable or at least excusable before God then the ground of that Omission of Baptisme of which we speak can well be conceived to be Josh 5.7 9. An Omission or neglâ—ct of Baptisme by the Believers let it be under what pretence soever it will is guilty of an unkindnesse to God and to Jesus Christ in that they doe not Justifie God in the face of the World in that as well as in any other way and in that they doe not put on the Lord Jesus in Baptisme as the first and best approved Believers did Luke 7.29 Gal. 3.27 10. Such Believers as nâ—glect Baptisme upon a supposall they have no need of it because of their long-standing in Christianity are unmercifull to their owne soules in cutting themselves short of such a meanes or spirituall accommodation as Baptisme is and doe offer injury both to that Wisdome and Goodnesse of God which consulted their good in that Ordinance They reject the Counsell of God against themselves in not being Baptized Luke 7.30 XXIII Querie Answered 1. If the Law of Edification ought to over-rule all Lawes and Precepts concerning spirituall Church-administrations as the Law of Salus populâ— ought in things civill as the Querist supposes and takes for granted from Cor. 14.26 Then the Administration of Bâ—ptisme
ought rather to be appropriated to persons professing the Faith then unto Infants and not the contrary as the Qâ—erist would have it and the reason hereof is because Baptisme is more edifying both to the Bâ—ptized themselves and also to others when administered to persons professing the Faith then when to Infants And this must needs be so because Infants by reason of their want of understanding and Faith are not capable of receiving that Spirituall edification by Baptisme not of improving it unto their Spirituall advantage as those are that have the Use and Exercise of understanding and Faith too Nor is the administration of Baptisme like to be so taking with others that are but Spectators either as to the informing of their judgements or moving of their affections when applied to a Creature as an Infant is expressing no knowledge of God or Jesus Christ nor Love or Obedience to him or any desire to his wayes as the same would be when administred to a Believer who by his voluntary submission to that Ordinance Preaches to men his beliefe in Jesus Christ as Dead Buried and Risen againe And his exepectation of Remission of sins through Faith in his Name and their own desires and resolutions of giving up themselves wholly unto Jesus Christ unlesse you will suppose there is no difference betweene zeale and no zeale in this behalfe which cannot be supposed without contradicting the Spirit of those and the like Scriptures Mat. 21.32 with Luke 7.29 30. 2 Cor. 9.2 2. I cannot be of the Querists minde I confesse that Circumcision and Baptisme are the same in Spirit and Substance though differing in the Letter Because circumcision was no signe or resemblance of the Death Buriall and Resurrection of Christ and of Mens Death Buriall and Resurrection with him which yet the Scripture makes to be the spirit of Baptisme Rom. 6.3.4 5. Col. 2.12 And therefore this reason is no reason either why Baptisme should rather appropriately belong to Infants rather then any others or indeed that it should belong to them or all though Circumcision did 3. Whereas the Querist directs us diligently to compare Rom. 4.11 with Marke 1.4 Luke 3.3 c. out of which to finde that Baptisme and Circumcision are one in strength and substance of Spirit I confesse I have diligently considered these Texts and till I did diligently consider them was of the Querists mind herein but by a diligent considering of them am now of another minde I suppose the Querist would have us to conceive from these Scriptures that Circumcision was a Seale of the Righteousnesse which comes by Faith and Baptisme a Seale of the Righteousnesse wich comes by Repentance and therefore the same Spiritually But what relation soever Baptisme hath to Repentance as indeed I no where finde it called a Seale of the righteousnesse of Repentance yet confident I am that when the Apostle calls Circumcision A Seale of the Righteousnesse of that Faith which Abraham had before he was circumcised hee does not describe the common nature of Circumcision as he had done in those words imediately before where he calls it a Signe which agrees with Gods own Denomination of it when he first instituted it and therefore most likely adequately to answer the common end and use of it But hee describes Circumcision in these words A Seale of the Righteousnesse c. as that which it was peculiarly to Abraham For 1. It is not called a Seale of the Righteousnesse of Faith indefinitely but onely A Seale of the Righteousnesse of the Faith which HE HAD And 2. A Seale of the Righteousnesse of the Faith which he had being yet uncircumcised And then 3. The end wherefore Circumcision became such a Seale of the Righteousnesse of Abrahams Faith and it was this THAT hee might be the Father of all them that believe And were not these things in respect whereof Circumcision was a Seale peculiar unto Abraham onely Or did God ever give Circumcision as is said he gave to Abraham the Covenant of Circumcision Acts 7.8 to any other as the Seale of the Righteousnesse of the Faith which he had before he was Circumcised or to ratifie and establish him the Father of all that should afterward believe If not why should we thinke Circumcision was in common a Seale of the Righteousnesse of Faith to other men as long as the reasons wherefore it is so called are peculiar unto Abraham alone The Apostles scope here was as will appeare in the Context to prove that Circumcision did contribute nothing in the businesse of justification and this hee proves in that Abraham was justified before Circumcised and not onely so but his very receiving of Circumcision from God upon these tearmes hee did receive it was an evidence or demonstration that Abraham was justified in the sight of God before hee received it and that he did receive it for such an end as that he might stand declared under this Seale of God as a Man of such high acceptation with God as to be thereupon called and accounted the Father the famous example and patterne of all those that should believe And if Abraham did receive Circumcision as a Testimoniall of that love which God did beare to him before as Nehemiah sayes that God found his heart faithfull before him and entered into Covenant with him thereupon Neh. 9.8 then it could not be the procuring cause of Abrahams acceptation with God This construction of the word then so directly answering and accommodating the drift and Scope of the Apostle I see no reason to embrace any other that is contrary to it For to understand the Apostle as speaking of Circumcision in the common nature of it as a Seale of the Righteousnesse of Faith seemes to mee rather to disaccomodate the Apostle in his intendment then otherwise Since those with whom Paul here disputes might rather thereby be confiâ—med in their Opinion of the necâ—ssity of Circumcision unto Justification since things writings for example are not authentick till they are Sealed and therefore should Paul have told them that Circumcision had been the Seale of Justification might not they have inferred that therefore justification could not be compleat without it 3. Should wee grant that which the Querist would have viz. That Circumcision and Baptisme were the same in Spirit and Substance which yet we may not grant yet that would by no meanes follow thereupon which the Querist supposeth viz. That Baptisme is and Circumcision was most edifying when administred to Infants Or else that Circumcision was ordered by God unto the Spirituall losse and detriment of those to whom it was enjoyned For this Assertion cannot be true unlesse you will suppose that which is manifestly untrue viz. That there is no mean betweene most edifying and none at all or which is more that there is no mean betweene MOST edifying and Spirituall losse and detriment For Circumcision might have been edifying as administred to Children to the first or second degree
Baptisme of Repentance Luke 3.3 Acts 13.24 Now what was it for him to preach the Baptisme of Repentance but to preach that men ought to repent and so to be Baptized Which that it was also appears in that those that did receive Baptisme from him according to his preaching did professe Repentance for it s said they were Baptized of John in Jordan confessing their sins Mat. 3.6 Mar. 1.5 But the Pharisees who trusted in themselves that they were righteous and Justified themselves Luke 16.15 18.9 11. though many of them came to Johns Baptisme Mat. 3.7 yet it seems disowning the terms on which it was to be administred viz. repentance for remission of sinnes they are said to have rejected or made frustrate as the word is the Counsell of God against themselves not being Baptized of him Luk 7.30 But because the right understanding of the carriage of things here about in the very beginning of this Ministration of Baptism is of great use by which to judge how it ought to be used now the Ministration remayning still though the first Ministrators are dead Therefore I shall desire these two things may be well minded 1. That Johns Ministry by Preaching and Bâ—ptizing was that from which the Gospell Ministration began to take its rise or beginning and which began that great turne which was made in the World by abolishing the legall way of Worshâ—p and Ordinances and of bringing in the Evangelicall Hereupon it s said The Law and the Prophets were till John since that time the Kingdome of God i.e. the new and Gospell state is Preached and every Man presseth into it Therefore also is the Ministration of John called the beginning of the Gospell of Jesus Christ the Sonne of God Mark 1.1 2. By the way then if God was pleased to honour the Ordinance of Baptisme with the ushering in of the Gospell Ministration into the World and to cause it thus to march in the front when he brought his first begotten into the World had not they need to consider whether they doe it right or no who cause it to march in the Reare of all the things of the Gospell in their Opinions of it and affections to it 2. That as Baptisme except it were Johns Preaching was the first Gospell Ordinance by which the change began so the terms of the Administration and Reception of this Ordinance now varied from the termes of the administration and reception of Ordinances under the Law as well as the Ordinance it self varied from those That which gave men right and title to the Ordinances of the Law Circumcâ—sion and the rest was their having Abraham to their Father That which now gave men right to John's Baptisme was not this but their repentance and this John sufficiently signifies Mat. 3.8 9. Luke 3.9 when in his preaching to the people that came to his Baptisme especially the Pharisees he said Thinke not to say within your selves we have Abraham to our Father but bring forth fruâ—ts meet for repentance as if he should have said Doe not think that plea will now serve your turne to render you capable of this Gospel-Ordinance viz that you have Abraham to your Father though it hath served your turne heretofore as to your particâ—pation in Mosaicall dispensations but now if you wâ—ll be bâ—ptised indeed and enter upon the Gospel-worship then bring forth fruits meet for or becomming repentance Whereupon we shâ—ll finde that he did instruct them how they should live for the time to come as well as to repent of and confesse their sinnes that were past Luke 3.10 11 12 13 14. And now if Baptisme were called the Baptism of Repentance because none but repentant persons or such as so professed themselves to be were to partake thereof then I am sure there is neither the same reason why Circumcision might be truly called the Circumcision of Repentance nor yet that Infants are as duly capable of the Baptisme of Repentance as they were of Circumcision XXXIV Querie answered 1. Whether those words Acts 2.38.39 Repent and be baptised every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the gift of the holy Ghost for the promise is to you and to your children and to all that are a farre off even as many as the Lord our God shall call I say whether these words did so much enjoyne those to whom spoken to repent in order to their being baptised as encourage them both unto the one duty and the other upon account of the promise relating to them I shall not need to determine But surely the Querist does not thinke but that their Repentance was enjoyned in order to their being baptised as well as for other causes unlesse he will say they were to be baptised first and then to repent after according to his own Method of baptising children 2. If the Parents Title to the Promise was a ground or motive unto them to be baptised but not be baptised without Repentance but both to repent and to be baptised as the Querist himselfe supposes it was then why should the Promise be any more a ground to the children to be baptised without repentance then it was to the Parents or how or by what passage word or syllable in the Text does the Qâ—erist discerne that the Promise was made upon any other termes to the Children then it was to the Parents 3. Is it not most apparent that the whole tenor of the Promise here made in respect of the persons to whom it is made expressed in these words you your children and all a far off is governed and limited by that last clause of the 39. ver even as many as the Lord our God shall call If so then the Promise did belong unto the children no otherwise then to the parents nor had they any interest in the promise of remission of sinne of gift of the holy Ghost untill called by Repentance and Bâ—ptismâ— the terms here proposed to render them capable of it no more then their parents had 4. If we consider what the Promise is which is here said to be made to them and to their children it will evidently appeare that it i.e. the good promised belongs to none but repenting persons †The Promise in a sense is made to all the world that is the publication and offer of it Mark 16.15 but Baptisme doth not hereupon belong to all the world but only to such as doe believe the Promise Faith being the condition of the good promised Baptisme is made by God to be as an Appendix to that condition Go preach the Gospell to every creature i.e. offer them Salvation by Iesus Christ but upon what termes shall they receive this Salvation offered These He that believeth and is baptised shall be saved so that Baptisme comes in upon the promise imbraced not upon the offer of the promise Now when Peter sayes the promise is made to you and your children the
of this that they are in such a condition cannot be the adequate reason of Mens admitting them to Baptisme because the reason of the ones participation must be the reason of the others admission of them to that partâ—cipation and Gods reason of appointing Baptisme to be administred to men must guide and limit men in their administration of it in respâ—ct of the persons to whom they doe administer it But now that persons being in a happy condition already is not the full and adequate reason why God would have them baptizâ—d but rather that they might be yet in a better and more happy condition is most apparent from the end of all Lawes and Ordinances of God g ven unto men and therefore this among the rest viz. the further good and benefit of men to be promoted by thâ—m for otherwise they would be no argument or token of his love to them And why else should God impose the use of them upon his Creature Certainly it is not because God stands in any need of them or of their using of them but because his Creature hath need of them and may be bettered by them Deut. 10.13 Mark 2.27 Job 22.3 35.7 8. If then the good of men that is a further good be the reason why God would have them Baptized then Faith becomes requisite here unto upon thâ—s account viz. not to declare them in good condition already but because it is that qualification or mean without which the ordinance will doe them no good without which the end of Baptisme is not attainable unlesse we will needs be of that Popish Opinion to thinke that the Grace of God and good of the Ordinance accrues meerly by the worke done which opinion it s very probable gâ—ve the first being unto Childrens Baptisme Faith then is to be insisted on in persons to whom Baptisme is to be administred not for Faiths sake nor yet simply as it is declarative of their being in a happy condition in whom it is but rather as it is declarative of this viz. that those persons in whom it is and that by means of it are in a due capacity to receive that good by baptisme which God intends men in it and so the proper subjects of it 5. That it seems which much inclines the Querist to think that Faâ—th was insisted on by the Apostles as necessary to be found in those to whom they administed baptisme only as declarative of their being in a good and happy condition and which would not so have beene insisted on by them could they have come to the certaine knowledge of that their good condition any other way I say that which it seemes inclines him thus to thinke is this because otherwise hee cannot tell how to conceive that Christ should be a meete or duly qualified subjâ—ct for this administration hee having no such Faith as the Apostles requâ—red in those whom they baptized nor does he think that any man will presume to say that he was baptâ—zed either contrary to or besides the rule or minde of God touching persons meete to be baptized espâ—cially considering that himselfe renders this account of his desiring of and submitting to baptisme viz. because it became him to fulfill all righteousnesse Mat. 3.15 To which I answer I will not indeed presume to say that Christ was Baptized either contrary to or besides the rule given by God touching persons meete to be Baptized But yet it will not therefore follow that Johns knowledge of the good and happy condition that Christ was in in respect of Gods love to him was the only and adequate reason and ground of his administring baptisme to him For though all the ends and reasons of administering Baptisme to others did not meete or were to be found in Christ to render him a meete subject of Baptisme as viz. Repentance for Remission of sins yet there were severall things in Christ obvious to John besides his being in the favour of God which in common with others rendered him a meet and capable subject of baptisme As 1. The confession of his Faith or which is the same the declaration of himselfe to John after such a manner and upon such terms as by which John did perceive him a person meet to be baptized for otherwise how should John come to know that hee was such an one for till he came to be baptized of him it seemes he did not know him to be the Son of God as he himselfe testâ—fies John 1.31.33.34 And howâ—ver if John knew that Christ was the Son of God either by his confession or otherwise he knew also that he did beleeve himseâ—fe so to be which very faith being found in another viz. of believing Jesus to be the Son of God rendered him a meete subj ct of baptisme according to common rule as we see in the Eunuch the profession of whose faith and upon which Philip did bâ—pâ—â—zâ— h m was but this I believe that Jesus Christ is the Sonne of God Acts 8.37 And why should not the same faith which rendred another duly capable oâ— baptisme render him capable of it in like manner 2. Another common reason of adm ssion to baptisme found in Christ was his professed desiâ—e to ob y the righteous Law institution or declared Will of God in being baptâ—zed though perhaps in other respects he had not that need of it as others that received it had Suffer it to be so now saith he to Iohn i.e. forme to be baptizâ—d by thee for thus it becomes us i.e. himself and others to fulfill all righteousnesse or every Lâ—w or Precept of God whereof this of Bâ—ptisme was one And though John as it seemes otherwise judgâ—d Christ to have no need of his baptisme yet upon this profession of Christs desire to obey God therein and his declaring it necessary and comely for him so to doe John did baptize him for the Text saith Then he suffered him Mat. 3.15 And I desire it may be observed that the true reason of Christ his being baptized is here rendered and that is not his being in the love and favour of God as the Querist supposes but partly his desiâ—e to fulfill and observe the same lâ—w himselfe which was imposed upon other men and partly because of that meetnesse or comlinesse that was in such an act of obedience or conformity to the Will of God as that was which may wâ—ll shame those who thinke themselves exempt from water baptism becâ—use they have attained more otherwise then those new borne babes in Christ were wont to have attained at the time of their taking up baptism Christ though hee had not that need of Bapâ—â—sm as others had yet he dâ—sired to shew himself as obedient as any in stooping though it had beene to the lowest ordinance and least command of God 3. That account which Christ had now given of his knowledge faith and desire to obey God might well be a reason for John to conclude that some good and blessed effect would redound to Christ upon his taking up that Ordinance of baptisme as indeed there did for there upon the holy Ghost descended upon him in the likenesse of a done and likewise a voyce from the Father declaring his high contentment in him saying this is my beloved Son in whom I am well pleased Mat. 3.16.17 And this reason of Iohns administring baptism to Christ was much of the same nature with that ground upon which other men and women were wont to be baptized For their declared qualification of their Knowledge Faith and Desire to obey God was still a ground to him that did administer baptisme to believe that the ordinance would not be in vaine to them but a means of much blessing And therefore unlesse some such qualifications as these could in some measure be found in Infants to render them capable suâ—jects of baptism as well as Christ theris nothing at all to be inferred from Christs being baptized to justifie the administration of baptisme to them Neither on the other hand is there any thing duly to be argued from Iohns admâ—nistering baptism to Christ to prove that a profession of faith and a willingnesse to obey God is not necessarily required in all persons whatsoever to whom baptisme ought to be administred The premisses then considered it is so far from being as evident as the Sun at noon-day that all persons and particularly Infants who may be known to be in the love and favour of God without a profession of faith are without faith or a profession of faith as regularly and compleatly quallified for baptism as the loudest professors of their faith under Heaven as that the quite contrary thereunto is evident if not as evident as the Sun at noon-day which any but those that are blind may see yet evident enough to be discerned by considering men And thus though I have not said all that might have been given in by way of answer to these Qâ—eries for then perhaps as much might have been bestowed upon one as now is upon them all yet I hope by what is said there are such hints of light delivered as by a rationall improvement wherof the Reader may easily come at ample satisfaction touching the cases of conscience therein debated FINIS