faith in the same as Isaac was And therefore such are said to be as Isaac was children of the free-woman the true seed of Abraham after the Spirit so heires according to promise as Gal. 4.28 29 30 31. Gal. 3.29 Rom 9 8. Now the promise in the letter the land of Canaan an earthly possession answerable to the heire naturall and Circumcision in the flesh as a seale to confirme the same upon condition of the like faith and obedience and so to walke as such circumcised in heart So God would be their God to blesse increase and to bring them into their promised inheritance as Deut. 1. But in the substance the heavenly Canaan a spirituall inheritance answerable to the heire spirituall and Circumcision in the heart as the seale of the Spirit to confirme faith in the free and absolute promise of life and faith required not of man as a condition but in man as the work of the Spirit of grace in the heart by which the same is made capable to joyne in covenant with God by faith And though that Infants were in the first yet not at all in the last as visibly to appeare in the covenant aforesaid untill their faith so declares them And further 〈…〉 consider of it thus first that no beleever now can so stand to his seed as Abraham of old did unto his seed except he assumes the place of Abraham and also his fatherhood over all the faithfull But if any beleever should so farre presume as to assume Abrahams place and fatherhood upon him yet another cannot doe so Except we make may Abrahams and so all fathers and no children And if it be said that every beleever in his owne familie is an Abraham If it be so then he is the same unto his servants as well as to his children for so was Abraham But some will say that a beleever is an Abraham onely to his own personall seed as Abraham was Then a beleever would have a greater priviledge then ever Abraham had for the covenant was not founded upon Abrahams personall seed for had it been so then the priviledges thereof would have reached to all Abrahams personall seed as well as to Isaac But this it did not for Abraham begot many children of his own body besides Isaac who shared not with him neither in the covenant or priviledges thereof as Gen. 25.1 to 6. The like it is with the beleevers seed to which the covenant lyes not in any respect as to a particular seed but joyntly considered together as a body and so the Church of Christ and their off-spring seed or children as aforesaid considered are the generation of the righteous succeeding them in the faith not in the flesh And this is the seed that God so highly exalteth in Scripture and promises so many blessings unto And secondly 〈…〉 it was not Abrahams personall being in the covenaÌ„t nor yet his faith that brought in his seed or admitted the same to the seale thereof but onely Gods speciall commandement for both Abraham and many others were in the covenant of grace long before Circumcision was administred and the reason why such were not sealed with circumcision before that time was be cause that God no where had commanded the same No more can a beleevers being in the covenant now bring in his seed nor admit of the same to Baptisme without Gods speciall command for the same now as Abraham had then otherwise they proudly assume a priviledge above their father Abraham And though that beleevers are in some sense under the same covenant now as then yet in no sense under the same command for then they must circumcise and not baptize and that Males onely and not females also But as there is a new King so there must be a new Law and as a new covenant so a new subject a new Church must have a new state a new ordinance a new commandement so that as all things are become new even so must all be of God whose will is to be obeyed in whatsoever he commands which is the only ground of all mans obedience for no man can be said to obey God in doing that which he hath not commanded therefore seeing there is no command from the Lord for the Baptizing of Infants as was for the circumcising of Infants though by Abraham they were circumcised yet by Christ they shall not be baptized And so I come to the second Argument thus If in the whole body of Israel 〈…〉 as well Infants as mon of yâ—ares were baptized and with the same Baptisme as ours is then Infants are now to be baptized as then thy were But in the whole body of the IsrAelites Infants were baptized and that with the same baptisme spiritually that ours is therefore Infants are now to be baptized as then they were That it was the same baptisme with ours spiritually is evident the other Ordinances there mentioned were the same spiritually with ours for they eate the same spirituall meate and dranke the same spirituall drinke with us 1 Cor. 10.1 2 3 4. Therefore they were baptized with the same spirituall baptisme Otherwise the Apostles argument were not of force against the Corinthians if they were not the same Sacraments with ours nor the conclusion contained that the Corinthians should be pun shed with the like punishment if they committed the like sins therfore the argument is firme In answer to this I shall endeavour to be briefe therefore let the Reader consider well these particulars First here God took unto himselfe the whole body of these people the Jewes who were his own people before by covenant for they were the seed of Abraham and the family of Jacob that came into Aegypt to sojourne there as Gen. 46. Act. 7. Now let the like be made to appeare that God ever took unto himselfe the whole body of the Gentiles as he did the Jewes and then it will be somewhat the same with the Gentils and their seed as it was with the Jews and their seed But if the one cannot be proved then the other will not be granted and so this argument falls already Secondly here was no ordinance of the new Testament much lesse Baptisme administred upon any of the Israelites at their departing out of Aegypt but onely Gods great power goodnesse declared by leading of his people through the maine Sea in and by the which God did preserve them and so delivered them up as it were to Moses and to his Government and direction as a people preserved in death As in and by Baptisme the partie being by the grace and power of God preserved he is delivered up to Christ to his Government and direction as one risen from death with a new life to God as Rom. 6. Col. 2. Gal. 3. The Israelites Baptisme in the Cloud and in the Sea was onely in the type or shadow and so in the Letter of the old Testament opposed to the Ministration of
God to Abraham and to his seed after him in their generations as Gen. 17.7 That was faithfully to performe all that he had promised either to Abraham in particular or his seed in generall as Neh. 9.8 Psal 105 9.10 11 12 13 14.42 Luke 1.72 73 74. In token of which God annexed Circumcision as a seale to confirme the same as Gen. 17.11 These are the severall parts and branches of the Covenant that God made with Abraham and his seed and Circumcision in the flesh as a seale to confirme every part to each seed as was proper to the same But if any shall say the Scriptures deny many seeds Obj. and approve onely of one seed in Abraham with whom the promise was made as Gal. 3.16 To this I answer and say that this place well considered will help forward the truth Ans for the Apostle here speaks of the Covenant so as comprehending Christ the substance of the same and the Elect in him for eternall life In which sense the covenant of grace was not made to Abraham and to all his seed without exception for then all his seed must either be saved or else such as are not but perish must fall out of the said covenant of Grace for I suppose no man will say that all the seed of Abraham without exception were saved And if not then there was some of Abrahams seed comprehended in the Covenant in one sense and admitted to the seale thereof whom God excepted against in another some of which was Ishmael and Esau signifying in Abrahams generation a fleshly seed as well as a spirituall between which seeds God ever held forth a distinction through all their generations from Abraham untill Christ who put an end to the type and the flesh and all priviledges of that nature thereunto belonging Col. 2. as 2 Cor. 5.16 Phil. 3.3 4 5. So that now all is laid up in Christ as Gods store-house and treasury and in him only for such as beleeve and therefore now first in Christ by faith and then to the Covenant and the priviledges thereof as Gal. 3.29 And none by the Gospel approved of now to be the children of Abraham but onely such as walke in the steps of his saith For as none invisible before God are by him at all approved to have right to any priviledge of grace but onely as he lookes upon them in his Sonne No more are there any visibly before men to be approved of so as to have right to the same but as they appeare to be in Christ by some effect of faith declaring the same And so much the more in that God excludes all from his holy Covenant is to have right in the outward dispensation thereof but onely such as beleeve Rom. 11.20 Heb. 3.18 19. Heb. 4.1 2 3. Heb. 11.5 6. Rom. 9.7 8. Gal. 3.22.26.29 Let all this be well considered and I doubt not but the difference between the Covenant God made with Abraham before Christ and this under Christ will appeare very great though in some respect for substance the same Yet in the outward profession of them the difference is great both in respect of persons and things Wherein our descent chiefly lyes that covenant admitted of a fleshly seed but this only of a spirituall Gen. 17. with Rom. 9. That in the flesh and this in the heart Gen. 17.13 with Jer. 31.33 Rom. 2.28 29. The seale and ordinances of that Covenant confirmed faith in things to come but the seale and ordinances of this confirme faith in things already done That Covenant was nationall and admitted all of the same to the seales thereof but this personall and admits of none but such as beleeve That Covenant begot children after the flesh as all Abrahams naturall posteritie But this onely begets children after the Spirit and onely approves of such as are begotten and borne from above in whose hearts God writes his Law Jer. 31. Ezek. 36. Heb. 8. Joh. 3.5 6. That covenant with Abraham and his posteritie before Christ comprehended a civill State and a worldly Government with the like carnall Subjects for the service of the same But this covenant now under Christ comprehends onely a spirituall State and a heavenly Government with the like spirituall Subjects for the service of this also That covenant held forth Christ in the flesh to a heart vailed this holds him forth after the Spirit to a face open 2 Cor. 3. In all understand the visible profession of the Covenant in the out ward dispensation of the priviledges thereof And now I come to the consequence gathered from the Covenants Obj. being one and the same as aforesaid That as Infants were in that covenant then and circumcised so are Infants in this now and to be baptized In answer to which Ans I shall commit in the first place to the Readers consideration these particulars for the further clearing of the aforesaid truth First What the Covenant is Secondly What is that which admits into the said Covenant Thirdly Who are the true approved Subjects of this Covenant And lastly Whether all have not one and the same way of entrance into the said Covenant and to each of these a word First the Covenant it selfe is a Covenant of grace and salvation by which God of his grace takes a person or a people to himselfe for his own above all others and to be their God and to manâ—â—est upon them the riches of his grace and glory and the manner of which is in effect but onely thus much Gods calling of a man to an agreement with himselfe in his Sonne wherein he promises to be his God and to give him life and happines and all things in Christ and that he shall beleeve and rest upon his faithfulnes and truth and so take him for his God c. And thus I say God and man come to an agreement in Christ upon something passing between them wherein they both agree and this is called a Coveannt and I call it a covenant of grace when the thing agreed upon is a subject of grace as Gods giving of man life and peace and all things in Jesus Christ and that he will be his God upon whom he shall relie and beleeve the accomplishment of all things in his due time and that he shall heare and know his will by his Sonne and obey him in the same and mans free consent to God againe that he likes of all this well and concludes with God that it shall be so For a Covenant presupposeth two persons at least and also something to agree or covenant upon thus did God with Abraham and so he doth with every beleever and chiefely when God takes any into a Church-fellowship So that the covenant consisteth of these essentials First the persons disposed to agree Secondly something to agree upon And lastly their mutuall consent which is the agreement it selfe And so much for the Covenant and what the same is Secondly What it is that gives right
would establish his covenant for an everlasting covenant and so he would be a God to his seed after him in doing for them all that he had promised to multiply them to give them that fruitfull Land of Canaan and so to blesse them with great prosperitie And also I will be their God that is their God whom they shall beleeve and obey upon whom they shall depend for the performance of all that I have promised unto them by which faith and obedience they shall acknowledge me to be their God Now these being the particular expressions of the covenant and as they lie barely in the letter they art figurative speeches and so considered onely as they were temporall for so was Canaan a temporall inheritance and so were the other outward blessings under which were figured our spirituall substances onely to the like Subjects And as they were outward or temporall so considered they were both generall and conditionall for as the people did then beleeve God and obey him so they did enjoy them and not else as Heb. 3. Unto which covenant circumcision was added as a token to put the people alwayes in minde of the said covenant as Gen. 17.11 and a seale to confirme the covenant on both the sides God to be a God unto them as aforesaid and they for his own people above all others and so to performe the same condition of faith and obedience as Abraham their father did And to walke as such circumcised in heart unto which they were ingaged by that Ordinance as Rom. 2.25 26 27 28 29. otherwise the covenant stood not in force for their outward prosper it is that was the glory of that people in generall In which respect onely the covenant the seale and the inheritance are all of a like extent as Gen. 17.7.8.13 and so ended in Christ in whom all stands firme onely to such as beleeve as Gal. 3. This covenant was accomplished by God upon the Jewes at three severall times as they were Abrahams seed First in bringing them from Aegypt to Canaan Secondly from Babylon to Jerusalem And lastly Christs coming in the flesh as the seed in whom all Nations should be blessed This blessed seed according to the covenant God made with Abraham was sent first to Abraham seed the Jews in generall as Mat. 10.5 6. Mat. 15.24 Joh. 11.11 To blesse them by calling them to repentance and so to turne them from their sins as Act. 2.38 39. Act. 3.25 26. Act. 13 23.26 32 33. Thus the King of heaven offered his Sonne first in marriage to the Jews as Mat. 22. and being refused by them he sought him a wife among the Gentiles as Act. 13.46 Act. 15.14 Rom. 11. And so much for the promise or covenant God made with Abraham and his seed which for the right understanding of it must be considered in a severall respect according to the seed but not so to the Gentiles and their seed the Covenant lies not to them in a figurative way not in any fleshly or temporall respect as it did to Abrahams seed in the flesh but to the Gentiles in substance onely as they are in Christ by faith and so upright as Abraham was when God made covenant with him and if otherwise that the Gentiles must be considered as the Jews then they must have a fleshly seed under the same conditionall respect as Abraham had have onely one publike head as Abrahams was to bring them in all stand in the same relation as children to a father to that one head as Abrahams seed did unto him and come in the same way both for covenant and command as Abraham and his seed did All which the Scriptures deny the Gentiles for coming in such a way And so I come now to the seed and first to begin in the fountaine and head-spring of all at Abraham and Sarah and see the Gospels discovery of heir seed compared with the Law by which it will appeare what the seed of Abraham is that God approves of to be in the covenant with him and so to have right to the seale there of There was under the old Testament a generall stated people in an outward forme of profession among whom God owned but a remnant to belong unto him in his gracious covenant of life as Isa 10.21 22. Rom. 9.27 Against some of which in the generall God excepted as not so approved of in his covenant and yet admit them lawfull members of that body and so to the priviledges thereof they being the seed of Abraham after the flesh 〈…〉 as Gen. 17.10.20 21.23 Gen. 21.12 13. Gen. 25.23 with Rom. 9.11 12 13. So likewise under the new Testament there is also a stated people 〈…〉 whom God approves of for his own chosen and true spirituall worshippers against whom he layes no exception but owns them as such whom he hath purchased with his own bloud and so approved Subjects in his gracious covenant of life as such who are called chosen and faithfull Joh. 4.23 1 Pet. 2.5.9 Eph. 2.19 20 21 22. 4.16 1 Cor. 12.12 13.25 26 27. Eph. 5.25 26 27. Act. 20.28 Rev. 17.14 Now unto these two stated or bodyed people there is in the Scriptures two typicall heads namely Hagar and Sarah as Gal. 4.22 23 24 25. Here Hagar and Sarah as the two Mothers type out the two Testaments even so their two sons IshmAel and Isaac type out the subjects of the same the one by the bond-woman born after the flesh but he of the free-woman was by promise v. 23. Now as Hagar the Mother signified the old state in generall so IshmAel her son signified the children of the same state borne after the flesh as he was for though that he was of the seed of Abraham yet he was no childe of promise Now for Sarah she was the lawfull wife of Abraham and so a free-woman with whom the Apostle compares the state of the Church of the new Testament the true spouse and wife of Christ who is free from all servitude and bondage stands onely in subjection to Christ her husband as Sarah did to Abraham And Isaac her son signifying the true holy and blessed seed Of this holy stocke according to the Spirit and so as Isaac was true heire according to promise for the Gospel approves of none as true heires of the blessing so the right seed and truely in the covenant but onely such as the promise produceth brings forth as it did Isaac for Isaac came not by an ordinary course of nature but by vertue of the promise of God and faith in the same which raised nature above it selfe to bring him forth as Gen. 18.10 11 12. Gen. 21.1 2. Rom. 9.9 Heb. 11.11 12. By this the wisdome of God in the Apostle holds forth as in a figure who are Abrahams seed approved of in the Gospel they are such as are brought forth by a power above nature which is by the promise of God
would stop mens mouthes for ever having a word to say for the baptizing of infants This blessed commission of Christ to his Apostâ—es was chiefly for us Gentiles saying All power is given me in heaven and in earth Go ye therefore and teach all Nations baptizing them in the Name of the Father Sonne and holy Ghost c. As if Christ had said Go now into all Nations and preach the Gospel freely 〈…〉 6. as well to one nation as to another for the Gospel shall not now be confined any more to one place or people then to another God is now a God of the Gentiles as well as of the Jews go therefore as well to the Gentiles as to the Jews even unto all Nations and there preach the Gospel 〈…〉 29 and so make Disciples by teaching them and such so taught them baptize in the Name of the Father Sonne and holy Ghost that is into the true and orderly profession of that which they have been taught and beleeved So that here teaching goes before baptizing and presupposeth understanding and faith in that which is taught this being the onely place of Christs instituting the ordinance of baptisme And further explained Mark 16.15.16 Go ye into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved So that from these Scriptures brought to prove the baptizing of infants it is clearly manifest that infants are not the subjects of baptisme appointed by Christ for all the externall benefits and priviledges of the Gospel are given onely to externall and visible faith And so the sealing and confirming ordinances of Christ ever presuppose faith in the subject to seale unto and to be confirmed So that here is no ground for the baptizing of Infants but the contrary But it is affirmed by some that as God commanded Infants to be circumcised and the same command remaining still unrepealed stands in force for Infants to be baptized To which I answer and say if that commandement must serve now without alteration then we must circumcise and not baptize and that males onely and not females but if it be altered then it hath not the same way to hold Infants forth in Baptisme as it had in Circumcision but that command which injoyned circumcision is repealed by a direct command to the contrary as Gal. 5.2 1 Cor. 7.18 Rom. 2.28 29. If any object from the second Commandement injoyning the worship of God though the said worship of God be changed in respect of the manner and outward forme yet the same commandement continues still in force for the worship of God now as it did then The answer is These two commandements will no way agree so be compared the second commandement directly injoyned Gods worship as the substance thereof and so still remaines and also retaines the same thing it first commanded being the worship of God But now for the command that injoyned circumcision which was the substance of that command is now cleane made voyde for circumcision in the flesh is now abolished that in the heart come in the place as Rom. 2.28 29. Col. 2. Againe as the old outward forme of Gods holy worship under the old Testament was abolished and done away so likewise the new order and forme of Gods worship was erected and set up againe by speciall command and when the manner of it is once set downe â—hen the commandement comes on againe and not before and binds onely to that order and manner so erected and set up and to none else so that now the new state of the Church and worship of God being established and the subject of Baptisme in the same expressed to be a beleever Now if that commandement comes on upon this state then it binds to this subject onely and to none other And to hold the subject of Baptisme by the same command that injoyned circumcision without the said subject being expressely set downe and so confirmed and established by the New Testament this is more then will be granted in any other part of Gods worship injoyned or comprehended in the second commandement All which say we is so farre approved of by God as is expressely set downe in the New Testament or everlasting Gospel of Christ But let us examine a little wherein the authoritie of that commandement of circumcision may be that is brought to beare out the baptizing of Infants Circumcision it doth not for all agres that we are now to baptize and not to circumcise the parties circumcising it doth not then the Master of the family to circumcise but now one authorized by Christ in his body the Church to baptize the same part of the body it doth not that the foreskin Baptisme the whole man the age it doth not that the eight day and this any day the subject it doth not that a male onely this both male and female Now in that it doth not injoyne none of all these wherein then can the authoritie of that command consist now in Baptisme so as to injoyne Infants to be baptized for either it must be a thing indifferent or else it must injoyne something And whereas men cry out from that command Infants Infants Infants must be baptized as they were commanded to be circumcised why this command if it should be so serves for none but onely males so that if they will have the female to be baptized they must look out for another coÌ„mandement for them and so there must be two commandements meet in one ordinance But I would demand of such as hold the baptizing of Infants from the command that injoyned circumcision that if in case there had been no word or command given for baptizing of any whether that they or any other might have baptized either Infants or any others from that commandement but I suppose they will not so affirme and if not what doe man wander under the clouds of their own ignorance when as the light shines so clearely for what is more cleare then this that the New Testament hath sufficient expresse commands and rules for the administration of Baptisme both for matter and manner with out any reference much lesse dependency upon the law of Circumcision they being two distinct institutions At two severall times there is given command for Baptisme the first was John the Baptist who received his authoritie not from the command of Circumcision but had his Commission expressely from God who sent him to baptize as Joh. 1.32 33. And those that he baptized are said by the holy Ghost to be such as manifested their faith and repentance as Mat. 3.6 The second Commission which serves for us Gentiles is that which Christ gave to his Apostles Mat. 28.18 19. Which hath no reference to the command of circumcision but by vertue of that power and authoritie given him of the Father for the ordering and disposing of all things in heaven earth for his own glory and his peoples good In which
A TREATISE CONCERNING THE LAWFVLL SVBIECT OF BAPTISME Wherein are handled these Particulars The Baptizing of Infants confuted and the Grounds to prove the same answered The Covenant God made with Abraham and his seed handled how the same agrees with the Gentiles their seed The Baptisme administred by an Antichristian Power confuted as no Ordinance of God and the Grounds to prove the same answered If either Church or Ordinance be wanting where they are to be found and how recovered The Covenant and not Baptisme formes the Church and the manner how There is no succession under the New Testament but what is spiritually by faith in the Word of God With some other things examined and briefly discoursed By me J. S. Goe teach all Nations Baptizing them Mat. 28.19 He that beleeves and is baptized shall be saved Mark 16.16 For by one Spirit are we all baptized into one body 1 Cor. 12.13 Prove all things and hold fast that which is good 1 Thes 5.21 Lord God the strength of my salvation cover thou my head in the day of battell Psal 140.7 LONDON Printed in the Yeare 1643. The Epistle to the Reader CHristian Reader have a favourable construction of my so bold attempt of so great a worke upon such weake abilitie which may possibly seeme to savour as deeply of pride to some as Davids undertaking the challenge of Goliah did to his brother Eliab 1 Sam 17.28 But I am contented to walke naked before the world and to under goe the censure of men to performe any service to God or his people The occasion that pressed me on chiefly to this worke was by reason of some godly persons whose consciences were scrupled about the baptizing of children before they came to know what they doe in the same and others coming to heare of it did much insult upon them in a reproachfull manner with much reviling and despising of them as I understood by a Letter received from them and did as it were make a challenge upon them with certaine Reasons and Arguments gathered up against them Vpon which occasion the said Reasons and Arguments were sent to me from beyond the Seas to be answered and pressed me with Letter after Letter to the same which at length I intended to doe onely in a private way untill some here at home had published their evill affections in a reproachfull manner casting such unseemly aspersions upon the truth of God and godly persons for the truths sake to make the same hatefull in the eyes of all men in what them lieth And others also in resemblance of the truth going on in such a confused way both in respect of corrupt doctrine and as bad order by reason of which disorder the blessed name of God and his holy truth are exposed unto much suffiring And thus the glory of God and the honour of the Gospel of Jesus Christ lying as it were at the stake and his people grieving and suffering together with the same I thought in such a case that I was bound in conscience to come forth to the helpe of the Lord against the mightie and to free my selfe from the sinne of withholding the truth in unrighteousnesse and according to that abilitie Christ bath given to speake a word in the defence of his blessed truth against those ungodly aspersions cast upon the same And thus having shewed my courteous Reader the grounds forcing me to attempt so great a worke with so weake meanâ—â— I trust he will sparingly consider rather then rashly censure as the manner of too many is And to judge as he would be judged remembering there is a righteous Judge before whom we must all appeare and give account every one for himselfe as Rom. 14.10.12 2 Cor. 5.10 The subject controverted in the following Treatise one part of it is about Infants Baptisme And wheras I oppose the same as an unwritten tradition yet I would not be understood that I oppose Infants in respect of either their persons or age or salvation it selfe between God and them invisibly but honour them with all naturall respects desiring their safety and well-being here and glory here after but what their estate is in respect of grace that I doe not know but as the same appeares by some effect of faith untill which time as I condemne none no more dare I justifie all but leave them all unto the good pleasure of God that onely knows who are his And this I beleeve that God of his meere grace before the world was did elect and choose a number in Christ to salvation All which shall unavoydably come to glory as Ephes 1. Rom. 8.30 But who these be that I doe not know untill God reveales the same by some effect of his grace appearing in them And all that I intend by opposing Infants Baptisme is but onely to forbeare a while and waite upon God in the use of meanes untill faith appeares to meet with God in his holy Ordinance without which the same is voyd and of no effect but prophaned God provoked and the party indangered Friend how camest thou in hither not having a wedding garment take him c. Mat. 22.12 13. And also that Baptisme administred in an Antichristian Church and by the same power is no ordinance of God so that all such so baptized are to submit to the Lords ordinance of Baptisme whensoever God calls them to beleeve and receive the Gospel And yet not holding any rebaptizing for he that is once baptized with the Lords true Baptisme he needs no more Nor yet a new way of baptizing as some to please themselves so call it but onely that good old way which John the Baptist Christ and his Apostles walked in before us and left the same as a Rule under command in the holy Scriptures for such as will be followers of them to walke by And as it is recorded by the holy Ghost in the Scriptures of God even so it is the judgement of the most and best learned in the Land so farre as I have seene or can come by any of their writings As in all the common Dictionaries which with one joynt consent affirme that the word Baptisme or Baptiâ—o being the originall word signifies to dipp wash or to plunge one into the water though some please to mock and deride by calling it a new found way Yet truth was before error and what they please Indeed it is a new found truth in opposition to an old growne errour and so it is a new thing to such as the Apostles Doctrine was to the Athenians Act. 17.19 But this being no part of the following Discourse I shall leave it and turne such so mocking over to consider of these Scriptures Isa 28.22 Pro. 17.5 Isa 57.4 Act. 17.32 Heb. 11.36 Jude 18. Gen. 21.9 with Gal. 4.29 and I doubt not but the wise hearted Reader will thy and examine things of so high a nature by the Word of God and not to build upon darke
unsound consequences and false inferences and lay by the plaine testimony of Scripture that must decide all doubts and controversies in matters of Religion For sure I am there is neither command nor example in all the New Testament for any such practise as I know and whatsoever is done in the worship of God or obedience to Christ without his command or apparant example approved of by Christ is of man as a voluntary will worship Col. 2 20 21 22. Mark 7.7 8. after the commandements and doctrines of men the which Christ testifies against as a vaine thing This way the Gentiles are more forward in then ever the Jewes were and more bitter against such that doe oppose their traditions then ever they were And therefore I beseech thee Good Reader beware of opposing the Gospell and Christs holy order in the same Rom. 11. For which thing God fell out with his ancient people the Jewes and threatens to make the Gentiles drinke of the same cup if they oppose the power and authoritie of his Sonne Jesus Christ as they did and doe not the Gentiles this Yea and much more then ever the Jewes did The Gentiles are set forth in Scripture to be the greatest enemies that Christ and his Gospell hath in the world Psal 2. Ezek. 38. Rev. 20.8 9. Rev. 9 1-11 Rev. 12.4 Rev. 13.1 2. Rev. 17.13 14.17 Rev 11.2 Rev. 11.8 Rev. 17.17 Rev. 11.2 Luk. 21 24 Rom â— 11.20 21 22. for they rage and bend up their forces against Christ and his people and the Gentiles they compasse the Campe of the Saints to devoure them Of them is the bottomlesse pit out of which come the Locusts with a King over them and of them is the blouddie Dragon that stands against the Church to suppresse and devour Christs holy order and Government and her subjection to the same Of the Gentiles rises that beastly State with which the Kings of the earth joyne their powers against Christs Kingly power and Subjects and they tread underfoote the holy Citie Not the earthly Citie Jerusalem as some weakly affirme but the holy heavenly order of the Gospell and the true Subjects thereof The Gentiles Crucifie Christ in his mysticall body which is more then to slay him in his humane body There is a time set for the long suffering of God towards the Gentiles Which time being once expired God will have as strict account of the Gentiles as ever he tooke of the Jewes Which day shall be as blacke and darke over the Gentiles as ever it hath been to the Jewes And more in that their sinne hath been greater against grace Christ and his members by many degrees then ever the Jewes were And therefore woe woe unto the Gentiles because the day of their account draws neere Therefore good Christian Reader be well advised and doe not take part with any that shall oppose Christ in his sweet and comely order among his Saints and kingly Government over his Subjects Wee see by apparant example how dangerous a thing it is to oppose Kings but Christ is the King of Kings therefore kisse the Sonne least he be angry Psal 2.12 JOHN SPILSBERY A TREATISE CONCERNING THE SVBIECT OF BAPTISME VVherein is handled and also disproved Infants Baptisme The Covenant God made with Abraham and his seed Gen. 17. And how the same agrees with Beleevers and their seed under the New Testament with the Priviledges thereof The Baptisme administred by a false Antichristian Power no Ordinance of GOD. The orderly constitution of both Church and Ordinance With many other things briefely handled FOR a more orderly proceeding in the following Discourse I shall first lay downe the Arguments and Objections and then give Answer to the same And for some things in the beginning I shall passe over briefely they not much concerning the point in hand As the Scriptures being a perfect rule of all things both for faith and order this I confesse is a truth And for the just and true consequence of Scripture I doe not deny and the covenant of life lying between God and Christ for all his Elect I doe not oppose and that the outward profession of the said Covenant hath differed under severall Periods I shall not deny and of the Scriptures speaking of the disanulling and abolishing the old Covenant and making a new is to be understood of the Period from Moses to Christ and not of that from Abraham to Moses This also in part I confesse but not the whole because that the abolishing of the old Covenant or Testament reached unto all that outward for me of worship under any type or shadow by which the people professed their faith and obedience to God So that the abolishing of types and shadows must reach so farre as any types and shadows were and that was unto Circumcision it selfe unto Abrahams Period and beyond even to all those sacrifices in any part of the old Testament wherein God testified his pleasure unto his people in any darke and typicall way or they their faith and obedience to him by the same So that the opposition the Scripture holds forth between Covenant Covenant is between Testament and Testament with reference to the order and forme of profession thereof But I leave this as little concerning the matter in hand and come to that which follows And the first to any purpose is layd downe thus That children are capable of the Spirit of God and of the grace of the Covenant Obj. and whatsoever men of yeares are capable of though not wrought in the same way and by the same meanes yet the same things and by the same Spirit so farre as is necessary to union with Christ and justification to life thereby else children were not elected or raised up againe in their bodies and be saved nor yet the judgement we can have of men of yeares be infallible but we may be mistaken as in the case of Simon Magus and others in the like nature In answer to this Ans let it be in the first place considered what may be here meant by children because the Scriptures speake of children in a severall respect If such children as the Scriptures call so through weaknesse in the faith as Mar. 18.6 1 Joh. 2.12 13. 1 Cor. 3.1 Heb. 5.13 Now if such children as these then I confesse that such are capable of the Spirit of God and so of the rest as aforesaid But if by children be meant of infants then we are to consider what is meant by capablenesse of the Spirit the grace of the Covenant and the rest If capable of the Spirit so as opposed to the power of the Spirit to worke upon them so is a stone as well as a man as Mat. 3.9 But if capable to comply with the Spirit in hearing receiving and beleeving the Spirits testimony and so of Regeneration faith and repentance c. This I shall deny untill some proofe be produced from the Word of God for
and received the seale thereof even so are Infants now in the Covenant and ought to receive the seale thereof Three things are to be cleared in this Argument First That the Covenant made with Abraham and his posteritie in the flesh before Christ and that now under Christ is the same Secondly As Infants were in that Covenant so are Infants now Thirdly as Infants were sealed then so they ought to be now Now for the proving of these aforesaid there are 3. other grounds laid down as follow First That Gospel is the doctrine of the Covenant but this being one was preached to Abraham as Gal. 3.8.17.18 Rom 4.11 and so to the end and to the Jewes in the Wildernesse Heb. 4.1.2 Heb. 3.7 and so in Davids time Heb. 4.7 c. Therefore the Covenant is the same Secondly If Abraham be the Father of the Jewes and Gentiles and equally as he beleeved the righteousnesse of faith and they his children equally as so beleeving and no otherwise then the Covenant is the same But Abraham is the father of the Jewes and Gentiles and equally as he beleeves as aforesaid Rom. 4.11 12.16 17.23 24. Gal. 3.3.9.26.29 Therefore the Covenant is the same Thirdly The standing of the Jewes in the Grace of God was the same with Abraham as is cleare from Gods often expressing of himselfe to be the God of Abraham and his seed and praying to God for to remember the Covenant he made with Abraham Isaac and Jacob and acknowledging the accomplishing of the same to them as Luk. 1.73 74. Luk 1.54 55. and ours in the same with the Jewes as is cleare from Mat. 21.41.43 22.1 Therefore the Covenant is the same Thus lies the Argument Ans and the grounds to back it and all to prove the Covenant God made with Abraham and his seed to be the same now to the beleeving Gentiles and their seed and Infants to be in this now as they were in that then In answer to which I shall onely touch at the three last grounds briefly in a word as I come to the Covenant it selfe The first is because the Gospel is the doctrine of the Covenant and was preached to Abraham and to the Jewes c. therefore the Covenant is the same For the first if the preaching of the Gospel being the doctrine of the Covenant can prove the Covenant to be the same to them as to us then all to whom the Gospel was and is preached are in the same Covenant But I think it is the effectuall beleeving of that which the Gospel holds forth in the doctrine of it that proves persons in the Covenant and not the preaching of it because many may have the Gospel preached among them and yet not be in the Covenant And for the second that Abraham is the equall father both of the Jewes and Gentiles onely as he did beleeve and they his children onely so beleeving as their father Abraham did and not else In respect of which the covenant is the same to the one as it is to the other This in a sense I confesse is a truth that none are accounted children of Abraham but onely as they beleeve as their father Abraham did and iâ— this be true as the ground affirmes it is then let the Reader judge how Infants can be said to be the children of Abraham and in the Covenant and so to have right to Baptisme as the scale to confirme their saith and whether they doe beleeve as Abraham did But that Abraham may be said to be an equall father both of the Jewes and Gentiles I thinke not so in all respects the Jewes were the seed of Abraham as they descended from his loynes as well as from his faith But for the Gentiles they are called the seed or children of Abraham onely as they walke in the steppes of his faith and not else as 1 Pet. 3 6. And lastly Obj. that the standing of the Jewes in the grace of God was the same with Abrahams and ours the same with the Jewes therefore the Covenant is the same This doctrine so generally laid downe without distinction or exception holds forth a mans falling from grace Ans or out of Gods gracious Covenant of life eternall A doctrine to be testified against by all that truely feare the Lord. For Abrahams standing was true and firme in Gods gracious Covenant and if the Jewes was the same without exception then the Jewes that did oppose Christ and were cut off for the same fell out of this Covenant of grace But I shall further cleare this in that which follows and so I come to the Covenant it selfe and to see how that God made with Abraham and this under Christ will agree In the handling of which in the first place this must be well observed A double â—eed in Abraham that there was in Abraham a double secd when God made his covenant with him and his seed and confirmed the same by the seale of Circumcision There was in Abraham at that time a spirituall seed and a fleshly seed Between which seeds God ever distinguished through all their Generations And as there was a distinction thus made by God in Abrahams seed before they were circumcised and yet admitted to the seale of the Covenant by Gods speciall command For Ishmael and Esau were by God commanded to be circumcised as well as any of the rest of Abrahams seed Gen 17.10.13 Even so there must be the same respect observed also in the Covenant and that because the Covenant comprehends divers things and Circumcision was a seale unto them all Some of which were proper unto both the seeds and some not as may be gathered from the severall branches of the Covenant expressed by God Gen 17. As first for the multiplication of Abrahams seed Gen. 17.2 this was proper as well to his fieshly seed as his spirituall as Gen. 21.13 Deut. 10.22 Isa 48.19 Secondly The land of Canaan Gen. 17.8 This was proper also to both the seeds of Abraham And as it was onely a temporall inheritance the same was conditionall as Heb. 3. And so confirmed by circumcision upon both the seeds of Abraham as Gen. 21.9 10. Deut. 30.18 19 20. And as it pointed at a spirituall inheritance shadowed out under it Now thus considered it was absolute and confirmed onely upon the spirituall seed as Gen. 17.19.21 Gen. 21.12 Gal. 3.17 Thirdly That from Abrahams loynes should come a seed in whom all the Nations of the earth should be blessed as Gen. 17.16.19 18.10.18 21.2 This blessed branch of the Covenant was proper onely to the spirituall seed considered either in the cause or in the effect as Act. 3.25 26. Gal. 3.7 8.9 16. Fourthly Abrahams fatherhood of the faithfull as Gen. 17.4 5. This was onely proper to faithfull Abraham and his seed as they are found walking in the steppes of his faith as Rom. 4.11 12 13 16. Rom. 9.7 8. Gal. 3.6 7 9 29. 1 Pet. 3. Lastly To be a
to enter or admits any into the said Covenant What inrights into the covenant and that is the promise of God in Christ and faith in the same that gives right of entrance and onely admits into Covenant with God as Neh. 9.8 The Covenant aforesaid hath these essentiall parts and visible branches First Grace in the agent God Secondly faith in the Subject Man Thirdly a uniting or closing of these together which is that mutuall consent agreement by faith in the same grace revealed by the Gospel which is the word of Reconciliation So that it is the blessed word of life and faith in the same that gives right and admits into Covenant with God Thirdly Who are the true approved Subjects of this Covenant and they are onely such as beleeve for God approves of none in covenant with him by his Word out of Christ nor of any in Christ without faith Nay God denies his approving of any in fellowship or communion with him that doe not beleeve as John 3.5 6 36. Heb. 11.6 Rom. 8.9 Thus God approves of none as Subjects of his gracious covenant but onely such as he hath elected and chosen in Christ and so appearing by some fruit and effects of the same as these Scriptures with many other witnes Rom. 8.29 30. Rom. 11.7 Ephes 1.4 5 6. 2 Thes 2.13 14. 1 Pet. 1.2 Act. 2.47 Act. 13.48 So that such as are the chosen and called of the Lord are the onely approved Subjects by him in his saving and ever-blessed Covenant of life The fourth and last is this Whether that all persons now under the Gospel have not one and the same way of entrance into the foresaid Covenant For answer to this the holy Word of God must be Judge and I finds the Gospel of Christ to approve of none in the Lords holy Covenant of grace but such as beleeve neither any approved of as to be in the way of life but such as are in Christ by faith and therefore no other way to come into the Covenant of grace and salvation as the Scriptures reveale but only by Jesus Christ For in him are all the promises confirmed made over only unto such as beleeve as 2 Cor. 1.20 Rom. 10 4 1 Joh. 5.11 12. Rom. 8.9 The holy Covenant of life consisteth of these three essentialls for entrance thereinto The essentials of the covenant First the word of God to reveale the same Secondly Christ to open the way and to inright the partie therein And lastly faith without which none can enter thereinto So that as there is but onely one way of entrance into Covenant with God that the Scripture reveals now under the Gospel that is by Jesus Christ and faith in his name Then all must enter this way that can be approved in covenant with God for none can come to the Father but by the Sonne nor any to the Sonne but by faith as John 14.6 with John 6.44.45 Heb. 11.6 Let all this be well considered and then see how Infants are discovered to be in this Covenant what way of entrance hath God by his word appointed for them to come in and denied the same unto others except they be naturally begotten born in the covenant and so were never out of the same which thing indeed the opposite doctrine affirmes for if Infants be in the covenant of grace and that by vertue of their being borne of beleeving parents who are in the same then such Infants are borne in a saving estate of grace and were never out of the same which doctrine makes voyd many heavenly and divine truths that speak to the contrary which lay all under sin and wrath for the same as conceived in sin borne children of wrath and so under the curse untill Christ by his bloud and death redeemes them and by his heavenly voice calls them and by his holy Spirit of grace begets them unto a lively hope working faith in their hearts to lay hold upon Christ Gods arme of salvation that carries them up to glory and therefore all are said to be borne againe from above of water and of the Spirit before they can enter into the Kingdome of God Now for such as are begotten and borne in the covenant being the seed of beleevers as is affirmed then such were never out of the same which doctrine disables them of any of the former priviledges by Christ for none can be under grace wrath the curse at one and the same time in the outward dispensation of the same the which all out discourse intends for invisible things belong to God and so I come to some other grounds tending to prove Infants to be in the covenant now as they were of old and they are these First Obj. If it were not so then this Covenant would not be the same with that And for answer to this Ans I shall referre the Reader to what hath been aforesaid concerning the differencebetween the Covenant then and this now not the same in a typicall way nor the same in a fleshly seed nor the same in the outward priviledges nor the same in the visible profession thereof c. All which I have already spoken to and shall adde more here after Another ground is this Obj. else the state of the grace of God should be straitned and made of lesse extent by Christs coming then it was before whereas it is more inlarged and of greater extent there being nothing more required in the state of the persons to interesse Infants into the covenant then then is now This particular consists of two parts Ans and the first is to this effect if Infants be not in the covenant now as they were at the first then is the covenant of lesse extent since Christs coming then it was before the answer is that indeed it is of lesse extent in respect of the flesh by Christs coming then it was before because that by him is taken away all fleshly respects either in regard of persons or priviledges in matters of grace which is a further inlarging of the covenant in a spirituall sense for the neerer the covenant comes to perfection the larger it is and the perfection of the covenant in one sense is this to have nothing contained in it but what is truely of it and the contrary is a straitning of the same and a bondage unto the true Subjects thereof Againe It can not properly be said that the covenant in the full accomplishment of the same in glory will be more straite of lesse extent then now in grace and yet there shall be none but onely such as truely appeare to be of the same The second part of the Proposition lies to this effect Obj. There was no more required in Infants then to interesse them into the Covenant then there is required of Infants now For answer to this in a word Ans let the Reader consider well what was required to interesse Infants into the covenant
the and see if there be the same for to interesse Infants into the covenant now There was required then 1.2 male onely of 8. dayes old 2. of the seed of Abraham and lastly a speciall command from God for the same in particular for though that the covenant had been never so firme between God and Abraham yet if he had not had a command in speciall to Circumcise I suppose he would not have done it if the command had bin only to have preached the way of God to the people and to circumcise such as beleeved and imbraced the same truth preached unto them and no other expresse word of command for an Infant of 8. dayes old that the practise of Abraham Isaac and Jacob had been the same without any direct and apparant example of their circumcising Infants I do beleeve that none of the Jews that truly feared God would have been so bold as to have circumcised their Infants or if they had let the indifferent reader judge by the word of God if it had not been a sin of presumption to goe above what was written for their personall interesse into the covenant this is required now as was then to be of the seed or children of Abraham and visibly so appearing now they did then And who these are I appeale to the word of god for righteous judgement Rom. 4.11 12. Rom. 9.7 8. Gal. 3.6 7 8 9.16.22.26.29 This I have shewed before and shall more cleare hereafter and so I come to another Proposition thus Abraham being the roote and the Jewes and Gentiles the branches When the Jewes Were broken off as well Infants as men of yeares were so also the like when the Jewes shall be planted in againe as well Infants as men of yeares shall be so To passe over the difficulties and things that will not be granted about the Jews coming in as this argument seems to import in the laying downe of it I shall onely speak a word to what is intended of implied and for the better understanding of all in a word let the Reader well consider in what sense the Gospel holds forth Abraham to be the roote of Jewes and Gentiles Secondly how the Jewes and Gentiles may be said to be Abrahams branches Thirdly the way of their breaking off And lastly what way this will make for the Gentiles and their Infants to come in and for the Jewes and their Infants coming in I shall let that stand by untill the time comes or for some Scripture to reveale how the same shall be And first to see how the Gospel holds forth Abraham for a root of Jews Gentiles and that is onely in respect of his faith and faithfulnesse and so he is the paterne and father of the faithfull that resemble him in the same otherwise Abraham is not the root of the Gentiles for they descended not from his loynes as the Jewes did So that the Jewes and Gentiles are Abrahams branches onely as they spring out of the same root by saith which declares them to be his true naturall branches so farre as they onely appeare to be of the same faith as he was This I have been upon somewhat before and shall be more fully hereafter But now for the Jews breaking off this was onely for want of their activall beleeving the Gospel as Rom. 11. and opposing the same Act. 13 46. Even so were the Gentiles received in onely upon their actuall beleeving and receiving the same And as God rejected none of the seed of the Jewes that beleeved for their parents unbeliefe no more doth god admit of the Gentiles seed that doe not beleeve for their parents beleeving for as the word condemnes none but with respect to actuall sinne no more doth the word justifie any but with respect to actuall faith and as every one 's owne faith in Christ inrights to life so every one 's own faith in Christ inrights to the priviledges of life That the Jewes and the Gentiles being incorporated into one body in Christ as Eph. 2.11 to 20. As the Jewes Infants were in the same body even so must the Infants of the Gentiles be also 〈…〉 I answer in a word that the Church of the New Testament consists both of Jews Gentiles this is a truth and admits of all that beleeve and rejects none and for the Gentiles Infants being in the same body as well as the Jews Infants This I also beleeve both alike for the Church of the New Testament though it cousists of Jews and Gentiles yet she never admitted of any Infants as members in her body or to the priviledges thereof but as they appeared to beleeve and so capable of the same Another Proposition liâ—s thus If by this word to Abraham I will be thy God and the God of thy seed Infants are included and therefore of old circumcised and the same promise be continued in the same state to the Gentiles then the Gentiles Infants are in the same also but the first is true and therefore the second and so Infants are to be baptized For answer to this let the Reader consider well that for a man to take this unto Abraham I will be thy God and the God of thy seed for a ground of Circumcision this cannot be so but onely the word of command that enjoyned the thing for if God had but onely made his covenant with Abraham and not a commanded him to circumcise it had been sin for him to a circumcised any so that it was not the promise but the command that was the ground of Abrahams and the Jewes circumcising their Infants And so the same ground must serve the Gentiles to baptize their Infants which is not the covenant but the like expresse command from Christ for the same but as there is none therefore the first yet the second is not true and so Infants are not to be baptized Againe let it be minded in what sense God did covenant with Abraham to be his God and the God of his seed 2. How we are to consider Abrahams seed with which God made his covenant For the first God sets forth himselfe to Abraham to be the Allmightie God 〈…〉 1. and so an All-sufficient God for Abraham to repose himselfe and build his faith upon from which ground Abraham is commanded to walke before God and to be upright which implyes true faith and holy obedience with reference to which God made his covenant with him being a fit and capable subject for the same as Neb. 9.7 8. And with respect to which faith and faithfulnes God took in with Abraham all his posterity for a people to himselfe under Circumcision and other Ordinances by which God did distinguish them from all other Nations in the world And to be a God to Abraham and to his seed after him that was faithfully to performe his promise in making of him great giving him a seed in whom the Nations should be blessed with which seed he
God did sanctifie all the rest of the same lump so beleeving parents sanctifie all their seed that proceeds from their loyns And so as the first fruits and the root being beleeving parents are holy even so the lump and branches being their Infants are holy also and so to be baptised as their parents are which is a meer fallacie and farre from the intent of the Apostle in those words And for our better understanding of the same let us a little examine the Scriptures alledged and first for Rom. 11.16 The generall scope of the Apostles discourse in this Chapter is concerning the Jews breaking off and the occasion of it as also their calling by the Gospel who were the people of God in a two fold consideration First as they were a nationall people according to the flesh with many outward priviledges sutable to the same by which God declared himself to be their God and they his people above all others in the world Secondly some of them God owned in a more speciall manner with reference to his gracious covenant made with Abraham and established with Isaac and his seed after him for an everlasting covenant As Gen. 17. which consideration cannot be of the Jews nationally considered as I have formerly proved For if so then all the whole nation must have been in a true and saving estate of grace and so all of them to have been saved or else to fall from an estate of grace So that as God had then a nationall Church and people even so had he for the same also nationall priviledges both for order ordinances and government Which order cannot now be expected for us Gentiles under the new Testament and though that God admitted them all alike to the outward priviledges in the type yet God had another consideration of them in respect of the substance as not to approve of them all in his holy Covenant of grace Yet of that whole body in generall Abraham according to the flesh was the stock or root from whom they sprong as naturall branches as Joh. 8. Which nationall people must be considered in a two-fold respect First a civill state or common-wealth under a civill government as Kings Judges and other the like Governers of that nature Secondly a Church consisting of an holy Assembly of worship and worshippers and so a spirituall state with the like government and governors as Priests prophets and the like of that nature All which held fellowship and communion together because God took into one body that whole Nation for his own people Or rather one head comprehending them all which was Abraham from whom they descended as children springing from the loyns of a father All which so springing out of his loyns did assume to themselves an equall right and priviledge in Gods gracious covenant made with Abraham and his seed supposing God had bound his covenant generally upon him and his seed in his naturall generation after the flesh But God respecting in the same onely his chosen in Christ with whom he confirmed his Covenant with Isaac in reference to Christ Gen. 17. Gal. 3. Who in Gods own time he cals them to the faith that they might appear to whom they belong Rom. 8 28.29 30. Gal. 4.4 6. These the Apostle ever defends against the generall rejection of that nation For though such were rejected as were not elected this made not the promise of God of none effect to those who stood firm in the covenant by grace in Christ Jesus as branches in their root Which grace the rest opposed and were cast off for their unbeleef and when the fulnesse of Gods time is come to call them to belief they shall be received again into their former estate as alive from the dead as Rom. 11.23 24. Luke 15.24 Therefore the Apostle after he hath proved the rejection of the Jews he labours to make good the faithfulnesse of God in his promise of grace and the effectuall power of the Gospel in the saving effects thereof in such as beleeved through grace though the Jews in their nationall respect were rejected and so few of them gained to the truth as Rom. 3.3 4. Rom. 9.6 Rom. 11. And he gives a reason of it thus though that the Jews were all under an outward form of profession of Gods name and truth and so his people in that respect yet there was but a remnant that he approved of in the Covenant according to his election of grace unto whom the promise of life did belong As Rom. 9.6 7 8. Rom. 11.5.7 Now to these Gods speciall care is to perform his Covenant and all that he promised to them in their father Abraham with reference to Christ in whom as the root God established his holy Covenant for these his holy branches Rom. 9.11.12.23 Rom. 11.1.2 Rom. 8.28 29 30. Rom. 11.26.2 Pet. 3.9 Now the lump generally considered comprehends all both the first fruits and the latter for except the first fruits were part of the lump it could not give testimonie that the lump was holy which lump so considered is Gods elect and chosen in Christ with reference to their beleeving in him and so the approved subjects of Gods gracious Covenant and heirs apparent to the kingdom of Christ In which sence God had one and the same respect unto all and every part of the same lump and that was as he considered the same in a conformitie to his Son as the end of his election Rom. 8.28.29 30. Ephes 1.8.4.5 6.1 Pet. 1.1 2. So that there is in the substance of truth one and the same consideration in the first fruits and the lump according to what is laid down in the proposition the lump being as aforesaid a remnant according to Gods election with reference to faith and so approved subiects in his holy covenant appearing in Abrahams Isaacs and Jacobs beleeving as the first fruits of the same Now as those first fruits of that blessed crop in Gods holy Covenant were holy onely so appearing for we speak of visible things so is the lump out of which these first appeared by faith as a part of the same also holy in the same consideration Again the lump which the Apostle spake of is to be understood of the Jews and not of the Gentiles as he here applies it For though he speaks to the Gentiles yet here he speaks of the Jews For in the Chapter before labours to provoke the Jews to receive the Gospel as vers 14. Therefore he intends the Jews by the first fruits of the lump The first fruits the beleeving fathers as aforesaid that first appeared in the Covenant of grace in such a way by faith and so holy was that remnant which God had still among them with reference to the same state the first fruits were in and so holy the same consideration is to be had of the lump with reference to that state which God in his time shall call them unto by his Gospel and so are
13. and therefore we are said now to know no man after the flesh no nor Christ himself as the Jews did not Christ himself after the flesh 2 Cor. 5.16 and Circumcision was one priviledge of the flesh as Phil. 3.4 5. Therefore though that the Jews infants were admitted to all those outward priviledges being a nationall people and so a nationall bodie with a naturall birth and the like seed in generall yet the Gentiles infants cannot be admitted to their spirituall priviledges they being a personall people called by the Word of grace and so a spirituall body with a spirituall birth and the like seed And so much for the meaning of the Apostle Rom. 11.16 which makes nothing for the baptising of Infants but altogether against the same the words not being well considered and therefore misapplied the first fruits being such as first so appeared of Gods elect by faith in such a way of grace by gods receiving and approving of them in his holy covenant under so many gracious promises The lump such a remnant in the election of grace chiefly of the Jews with reference to the same state of grace and faith in Christ as the first fruits were in when God so approved of them And so a second fruits following the first fruits of the same kind which first fruits did ever presuppose the same And so for the root and branches the root Christ mystically considered as aforesaid as the Scriptures hold him forth The branches such as grow in him by faith and he in them by his Spirit by which they are alive in their vine All which are understood of beleevers and not of Infants and so with respect to their calling and not to their infancy as Act. 2.39 which promise is in no other sence to the children then to the parents and that is either to turn them from their sins by calling them to repentance As Act. 3.19 20.25 26. or to comfort them so turned or repenting by tendring and applying to them the promised Saviour Christ Jesus as Act. 13.23.26 32 33.38 39. And as God hath not grounded his election of grace in the seed of beleevers but in the good pleasure of his will no more hath he the dispensation of the same in his gracious Covenant but in his free and effectuall call to beleeve in his Son in whom they were elected to the same which call to the faith makes the onely difference between them and others and not their being the seed of beleevers by a naturall birth For we are alike by nature children of wrath as well the seed of beleevers as any others considered in any personall respect as Rom. 3.9 Eph. 2 3. Whose happinesse depends upon that blessed change and spirituall birth by which they are born again and called to beleeve in the Lord of life and not their being the seed of a beleeving parent for so one may be and perish as soon as any others And now for the other Scriptures 1 Cor. 7.14 if this be of the same consideration with the former then the same is answered with that and so they are both void in respect of the end for which they are alledged namely to prove the holinesse of infants being in the Covenant of grace and life by vertue of their being the children of beleeving parents and so to have right to Baptisme But I do not understood this Scripture to be of the same consideration with the former and therefore a word or two of this also And for the understanding of the Apostle in the same its good first to consider what that holinesse is which inrights persons to the priviledges of grace and that is one of these two at the least Either the holinesse of Christ in whom God looks upon his children and approves of them holy in him and so to have right through his Son to all things both in grace and glory 〈…〉 generation appearing in the holy fruits and effects thereof by which such persons appear to to have right to the aforesaid priviledges before men who must judge of the tree by the fruit and of both by the Word of God Ephes 4.24 Tit. 3.5 1. Pet. 1.15 16. Hebr. 12.14 There is no other holinesse that proceeds from Gods holy Covenant or that can inright to any priviledge of grace now under the Gospel For whatsoever can truly inright any person to the priviledges of grace the same inrights to glory For no lesse can inright to grace then what inrights to glory So that if this be such a holinesse then look how many it inrights to Baptisme it also inrights to glory and so all that are baptised being children of beleevers and so holy must be saved or else fall from grace But neither of these d◠I beleeve for truth and therefore this holinesse must be some other holinesse then that which tends to life eternall It is said the unbeleeving wife is holy or sanctified which is all one by the husband and the unbeleeving husband by the wife and if it were not so your children would be unclean also but in that the unbeleeving husband and wife is holy by the beleevers so are your children by the same means holy likewise For the same way the children would be unclean by the same rule of contraries they are holy But if unbeleeving husband were not sanctified by the wife and the unbeleeving wife by the beleeving husband now if they were not thus sanctified the one to the other that so they might lawfully continue together as husband and wife their children would be unclean in that they were begotten in an unlawfull way for here the uncleannesse of the unbeleeving and unsanctified parents if in case they were so and the uncleannes of the children is the same even so on the contrary the unbeleeving husband being sanctified by the beleeving wife that so they may lawfully continue together in that honourable way of marriage and the bed undefiled hence your children are holy Which holinesse of the children and the sanctitie of the unbeleeving parents is the same opposed to the uncleannesse in opposition to the same So that as the one is uncleannesse of the flesh so is the other the holinesse of the flesh compared with these together Ezra 10.2.3 1. Sam. 21.4 5. 1 Cor. 6.18 and 7.1 2. 1 Thes 4.3 4. And for the two-fold holinesse that is noted in the Argument to be considered in the Apostles words the one not in the thing it self but to another use and the other of the thing it self and therefore sin to confound them This is in part true for the holinesse of the children is not onely such a relative holinesse as to another use as the unbeleever to the beleevers use and no more but the holinesse of the children rests in themselves as the subjects thereof by nature being begotten and born in that lawfull and honourable way of marriage by Gods appointment and so holy and clean in opposition to such as are
All the whole houshold of every familie among the Israelites in Aegypt as well children as others were to eate the Passeover Exod. 12.3 4. And the Lords Supper succeeds that 〈…〉 and yet Infants are not approved as fit Communicants in the Lords Supper because they are not capable subjects But it is a double mystery how persons are fit and capable of union in a State that are not fit and capable of communion in the ordinances of the same State And more mysticall how one should be a capable subject of Baptisme and noâ— of the Supper 〈…〉 I can see no Rule for such a practise in all the booke of God and it s against the Rule of nature that when a childe is borne to keep it from food The Church of the new Testament succeeds the old but it will not follow that the like order and subjects succeed each other also for no rejected Ishmaelite or Esau are to be admitted either to union or communion in the Church under the new Testament by Christs appointment therefore though that Baptisme succeed circumcision yet the same subjects doe not so The two Testaments are as Wills containing certaine Legacies given and bequeathed to such onely as whose names are expresly set downe in the same as Rev. 21.27 In the old Testament as the first Will a Male of eight dayes old or a Prosolyte Exod. 12.48.49 Gen. 17 10-44.23.25 Joâ— 8. Phil. 3.4 5. So in the new Testament as the last Will of Christ the Legacies therein contained as the priviledges and blessing of Abraham are given onely to such as beleeve and to none else Gal. 3.14 22 29. Rom. 8 17. 4.11 12. 9.7 8. Gal. 3.6 7. These are such as are begotten againe by the immortall seed of the Word borne of the Spirit and so children of God and the onely true â—eiâ—es of the Kingdome of Christ with the priviledges thereof as Jam. 1.18 1 Pet. 2.23 Joh. 1 12 13. Joh. 3.5 6 1 Joh. 3.9 10. Rom. 8.17 These are the holy seed which God so approves of in the Scriptures as subjects of grace heires of life and being in the covenant they onely have right to the priviledges thereof and their children or of-spring are such as succeed them in the same saith and truth and so are called the Generation of the righteous as succeeding each other in the way of righteousnesse and not their Infants or personall seed proceeding from their loyns by carnall generation as Esa 43.5 44 3. 54.3 59.21 66.22 61.9 65.23 compare Rev 12.17 Gal. 4.26 to 31. These and the like Scriptures shew what is the right and true approved seed unto which the priviledges of grace belong so that although Baptisme succeeds Circumcision yet the difference is great both in matter and manner in persons and things Circumcision sealed to things temporall and carnall as well as spirituall and so were the subjects and things to come as under types and shadows and so in a cloud and darknesse Whereas Baptisme hath for its subjects children of the light in the cleare evidence of the Spirit with the face open and confirmes faith in things come and already done for Baptisme seals onely to faith in Christ and grace in the new birth which cannot be where there is not first a begetting by the immortall seed of the Word of life for which end God hath ordained in the Gospel preaching beleeving to goe before baptizing as Mat. 28.19 with Mark â—6 15 16. And that way or order which hath not God for its Author and found in the Records of Christ with his image and superscription upon it let us say as sometime he did Give to Caesar that which is Caesars and to God that which is Gods so say I Give to Antichrist his baptizing of Infants to Christ his baptizing of beleevers What advantage will it be to Infants to come before they are called to have a name to live and yet dead for ought any one knows and to come to the marriage-Supper without a wedding Garment shall the holy things of God be forced upon such as neither beleeve know or once desires them will men set a seale to a blanke are children capable to receive meate before they be borne except we make Baptisme the wombe of regeneration as many doe who teach that Infants are regenerated borne againe of the Spirit of grace in Baptisme whose doctrine is of the same stampe and authoritie as he that sent them so to preach What can be more naturall then begetting and bringing forth of the Infant before feeding of it at the Mothers breasts Is it not sacriledge to presse such upon the wise of Christ the Church for her Paps with whom she never travelled or beare of her body Christ will deny himselfe to be food and nourishment to any where he hath not beene first seed to beget Let men take heed how they impute such folly to the wisdome of god as to give the milke of his breasts unto any that are still borne or to set dead twigs in his heavenly and divine stocke or naturall branches in his holy and spirituall vine Let such beware how they fight against the God of order least in stead of finding the breast to feed before the wombe to beare they meet with a curse upon the single emptinesse of Christ with a double barrennesse that will admit of no conception or spirituall birth to succeed the naturall Not that I intend the least to deny salvation unto Infants no I am so far from this that I testifie against all such doctrine nor yet affirme all Infants to be saved neither doe I know among Infants which shall be saved and which not therefore I leave it as a secret thing to God untill he makes the same appeare by some visible effect of faith which onely gives a visible right unto any ordinance of the new Testament and therefore I cannot see by the Gospel how Infants voyde of visible faith should have visible right unto the priviledges of grace neither ought they to be admitted thereunto as hath been proved and also for these and the like reasons following First 〈…〉 because there is neither command nor example for the baptizing of Infants in all the new Testament the order and government of which in the administrations thereof is no way inferiour to the old but in the old Testament there was an expresse Rule by command from God what communicants were to be admitted to circumcision and other ordinances of that nature and what not but this order is no where found in the new Testament for the baptizing of Infants and therefore the same is not to be practised Secondly It is a high contempt and injury to Christ as he is the husband of the Church his holy Spouse to force upon him an naturall wife himselfe being spirituall and desires the like associate as such a Church is founded upon the naturall birth namely Infants
offers himself freely to save you notwithstanding your crucifying of him yet now repent and beleeve for his promise is upon the same freely to forgive and to save you from all your sins Thus the promise is applied to saith which is the way of preaching the Gospel and not an absolute conclusion of persons to be in the covenant of grace and life whether they have faith or not What is this but to keep the wicked from leaving of his way by promising him life This God did not in making of his Covenant at the first nor the Apostle by his applying of the same at the last Otherwise to bring the personall or naturall seed of Abraham Isaac and Jacob and so of all beleevers into the Covenant of grace and that by Gods appointment whose word i◠like himself both true and stable as a word of faith purely tried as gold seven times in the fire Hence observe the evils that attend this doctrine unavoidably First it makes void the stability of Gods Covenant of grace it self thus If the Covenant of grace be absolute and stable then all within the same must be saved But all within the said Covenant were not saved ergo the Covenant of grace is not absolute and stable The major is confessed that a beleevers seed is in the Covenant of grace without exception The minor is proved from Ishmael Esau and the rejected Jews all which were the seed of beleevers and yet not all saved 2. It s a ground of falling from grace thus All that God took into his Covenant of grace were in an estate of grace But all that God took into his Covenant of grace did not there continue Ergo such fell from an estate of grace I prove this the same way with the former 3. It s a ground of universall redemption for it makes the death of Christ equall as well to such as perish as to such as are saved thus All that are in the Covenant of grace Christ died for But all that were in the Covenant of grace were not saved Ergo Christ died for such as are not saved The proof of this is the same with the former if God took Abraham and his seed into his Covenant of grace without exception 4. It makes God the author of mans beleeving untruth by injoyning him to beleeve the salvation of such as he himself knows and reveals the contrary as Ishmael Esau and but a remnant among the Jews nay none at all but such as beleeve Gen 17. Gen. 25. Gen. 48. Rom. 9.27 Against which opinion and evils aforesaid I argue thus The Covenant of grace is absolute and saving unto all once with in the same But all the personall seed of beleevers are not saved therefore all beleevers seed are not in the Covenant of grace The Proposition is clear from these Scriptures Jer. 32.40 Isa 49.21 Jer. 31.3 Joh. 13.1 Mal. 3.6 Joh. 10.28.29 The Assumption from these Gen. 21.10 with Gal. 4 29.30 Gen. 25.23 with Rom. 9.11 12 13.27 God requires no man to beleeve untruth But for a beleever to beleeve that all his seed is in the Covenant of grace is to beleeve untruth Therefore God requires no such thing This Argument is sully proved in the former And so much for the promise Act. 2.39 which being well understood men would never go about to build the baptising of the Gentiles infants upon that Scripture But it is said that Christ admits of little children to come unto him blessing them and acknowledging their right unto the kingdom of God Mark 10.14 therefore such may be baptised To which I answer briefly thus That the blessing of Christ upon these children was for bodily cures as is manifest by the desires of those that brought them to Christ which was not that he should baptise them but that he would touch them and lay his hands upon them and pray as Mark 5.23 Matth. 19.13.15 This was the ordinary way of healing in the time of the Law by such as were inabled by God thereunto as is clear by these Scriptures compared together 2. King 5.11 with Matth. 19.13 Matth. 8.3 Matth. 9 18. Luk. 4.38.40 Never were any so brought to Christ but for some cure and for his blessing of them that was in respect of that temporall mercie he bestowed upon them according to that they came to him for and to shew his bountie and humilitie that he was no respecter of persons as such might seem to be that suffered others to come and would have kept back children And for such to belong unto the kingdom so those children did and therefore they ought to come as well as any other For they were children of the Jews and at that time members of that Church and so of that kingdome and had as much interest in Christ for outward blessings as any else And further Christ is pleased to make use of childrens humilitie and innocencie to reprove the high mindednesse of his disciples and to draw them forth a pattern from the same As Mat. 18.1 2 3 4. with Mark 10.5 〈…〉 So that all this makes nothing for the baptizing of Infants they being not brought to Christ for baptisme But it s further objected that the Apostles baptized whole housholds as the houshold of Stephanas Lydia and the Jayler 1 Cor. 1.16 Act. 16.15 33. and infants being a part of the houshold therefore infants were baptized Answer Though that Infants are a part of the family when there be infants in the same yet this makes nothing for the baptizing of Infants except it be first proved that infants were there in those housholds And also upon the same ground we may prove that the Jayler had a wife and Lydia an husband because that husbands and wives are commonly in a houshold or family and being there they are a part of the same and that the Jaylers wife and Lydias husband and servants though never so wicked were all baptised But if it be said that faith was to be required of them being of yeers Hence it will follow that no infants were then baptised because that one and the same condition is required of all that are baptised and so it is said of the Jayler that the Word was preached to him and to all that were in his house and that he beleeved and all his house and these are said to be baptised Act. 16.32.34 and thus the Apostle preached and they beleeved and such onely were baptised and none else And what the Apostles order and practise was in this family it was the same in all other housholds and families for they walked alwayes by one rule and therefore their order was not to baptise infants It is said that Christ sent out his Apostles to teach and to baptize all Nations Matth. 28.19 in which Nations there were infants as well as men of yeers and so commanded to be baptized Ans In a word briefly to this for this Scripture being well considered and rightly understood
received there as a true ordinance of God And for a more orderly proceeding in this discourse I shall first set down my dissent and the causes of it and then examine those grounds that are brought for the proving of the contrary And first for that ordinance of Baptisme which as aforesaid hath been administred and received in a false Antichristian estate and retained the true ordinance of God and such so baptized by the power of the man of sin to be admitted into the Church of Christ with the same baptisme as the Lords ordinance This I cannot assent unto because I see no such thing in all the Word of God by which I must be guided here and judged hereafter So that I dissent from that baptisme administred by the power of Antichrist and cannot own the same for Gods ordinance appointed by him and instituted by Christ in the new Testament and that for these and the like reasons First because in so doing I shall approve of Antichrists matter and form 〈…〉 and so of the state it self As an infant for his matter and the words with water applied his form I have alreadie proved that an infant is not the subject of baptisme appointed by God though it be the child of a beleever but how much lesse such who are the carnall seed of the wicked The covenant of grace and the parents faith is alledged to inright the former unto baptisme but what inrights these unto it and how came they by it Secondly the ordinance of baptisme instituted by Christ is so essentiall to the constitution of the Church under the new Testament that none can be true in her constitution without it Neither can that be a false Church where baptisme is truly the Lords ordinance in the administration thereof as 1 Cor. 12.13 with Gal. 3.27 So that to approve of Antichrists baptisme to be Gods ordinance is to approve of his Church to be also the Church of God For as the eaters of the sacrifice were of old partakers of the Alcar 1 Cor. 10.17 18. and to receive him that is sent is a receiving also of him that sent him Mat. 13.40 so it is with this essentiall ordinance of baptisme in the church of Antichrist that whosoever approves of the one by the same he approves of the other also For the ground and piller that bears up the truth and that truth so born up stands and falls together as 1 Tim. 3.15 So that where there is not a tâ—â—e constituted Church there is no true constituted Church ordinance and where there is a true Church ordinance in its constitution as baptisme is there is at least presupposed a true Church also And therefore to condemne a Church to be false and altogether Antichristian and yet baptisme there and by the same administred to be the ordinance of God this I can see no rule for in Scripture and therefore I dissent Thirdly 〈…〉 6. Christ hath disclaimed and denieth all communion with the man of sin both in respect of himself and his subjects and hath also proclaimed open warre against him in all his dominions and therefore he cals home his subjects as Jer. 51.6.45 Revel 18.4 Christ refuseth to be laid as a chief corner stone under Antichrists building as he must be if he in his holy ordinance of baptisme be granted to lie in his foundation For baptisme is no otherwise Christs ordinance but as it depends upon him the ordainer But Christ denies Antichrist any such priviledge and also forbids his people from taking a stone from Babylon to lay in the foundation of the I ords building as Jer. 51.26 But if Antichrists church be of himself and so false then all the parts thereof must be of his own devising and false also For if in opposition to a true Church of Christ there is a false church of Antichrists which thing cannot be if there be not in opposition to true ordinances of the one false ordinances of the other that are essentiall to the same as the ordinance of baptisme is And so the like ministery proportionable to the same as 1 Cor. 10.21 2 Cor. 11.13 14 15. Revel 2.2 according to Matth. 24.24 with 2 Thes 2.9 10. Fourthly I cannot approve of that baptisme in the church of Antichrist to be Gods ordinance because in so doing I shall advance humane testimony above the Word of God For I have no way to satisfie my conscience whether I have that ordinance or no but onely by Antichrists Church-book or my godfathers godmothers which if the one be dead and the other lost then am I to seek my baptisme But at the best if any should demand of me whether I were baptized or not all that I can say is that men tell me so in all which Christ must have no voice and the Word of God put to silence as knowing no such thing and Antichrists Church-book come in the place as a ground of my faith in a truth so essentiall Which thing I dare not approve of Fifthly to justifie baptisme in the church of Antichrist to be Gods ordinance is to force men to sin against conscience for if any man comes unto such for fellowship in the truth he must either justifie the baptisme he received of the man of sin as Gods ordinance or else continue in that sinfull way in which he is and desires to leave I speak now in their sense whose practise it is which I cannot at all assent unto for a truth Sixtly I cannot justifie Antichrists baptisme for Gods ordinance because it makes against Christs baptisme in these two respects First for the power by which the same was constituted and so authorised in the hand of the Minister being the power of the man of sin rejected of God as an enemic to the crown and dignitie of Christ the King of Saints Secondly in respect of that body into which the partie was baptized and so by the same made a visible member and that was in the body of Antichrist In both which respects the baptisme administered en the false Antichristian state in my judgement cannot be the ordinance of God And lastly I dare not go from that rule and order which Christ left in his last Testament for the constituting of his Church and taking of members into the same which is by faith and baptisme All which grounds being well considered I cannot see by any rule of truth to approve of the baptisme administred in a false Antichristian church to be Gods ordinance instituted by Christ in his new Testament That being there administred under a false power by a â—â—se ministery upon a wrong subject in a false body and yet the same Gods ordinance this is more then I can find by the Word of God from which rule I dare not go Thus having shewed my judgement and some reasons why I so judge of the baptisme administred in a false Antichristian estate cannot be the ordinance of God instituted by Christ in the
the Lords people now Moses and the Prophets Christ and his Apostles in their writings as Luk. 16.29 30 31. Which are to us with the Spirit of life in them as effectuall as their personall presence if not more as Job 6.62 63. 2 Pet. 1.18 19. Rev. 11.3.5.11 And thus all succession from the beginning came to Christ and from Christ to the Apostles and from them to the Scriptures which are the head-spring of all to us so that all succession now is onely spirituall according to faith and follows not the personall succession of any but onely the word that gives being to all order and ordinances that is of God And so I come to such as will have no Church before Baptisme and so make Baptisme the forme of the Church I shall be briefe in this because the truth of this will appear in the causes constituting the Church This I thinke we all agree in that matter and forme constitutes a Church the matter is a company of Saints or persons professing faith in the righteousnesse of Jesus Christ and living accordingly that is in holines of life The forme is that by which these are united and knit up together in one fellowship and orderly body and that is the covenant of grace that lies between God and his people by which God visibly becomes the God of such persons and they his people above all other That this is the forme of a Church and not Baptisme I prove thus that by which God and a people become each others apart from all other people that is the forme of them but the covenant is that by which God owns a people for his and they him for their God therefore the covenant is the forme Jer. 31.33 Heb. 8.10 Act. 2. â—1 Gen. 17.11 Luk. 1.72 Act. 3.25 〈…〉 Secondly That which at the first was the forme of a thing ever remaines the forme of the same thing without alteration but the covenant was the forme of the Church at the first before ever any ordinance was annexed therefore the same still the Church remaining the same without alteration in the nature of it Thirdly That which both gives a beeing to a thing and ever keeps the same that must be the forme of the same thing but the covenant both gave a being to the Church ever keeps the same therefore the covenant is the forme Fourthly That which makes a member to be a member or no member of a Church that makes a Church to be a Church or no church and so that is the forme of it for there is the same reason for the whole that is for every part but the covenant is that which makes a member and so the rest as Esa 56.4.6 therefore the covenant is the forme Fifthly That which persons may have and yet be no church that cannot be the forme of a church but persons may have baptisme yet no church ergo not the forme the church being the greatest ordinance of God and the very center of all ordinances as Psal 87.7 with 1 Tim. 3.15 Cannot be formed by any particular ordinance no nor by any lesse then that which comprehends all the essentiall parts and properties of a church which is Gods gracious covenant that gives being to all true churches both first and last But some will say that the Word speakes of no church before Baptisme For answer to this I must distinguish in Baptisme between the truth in the doctrine of Baptisme and the outward administration of the same In the first sense Baptisme is one branch of the covenant as a truth to be revealed and by faith to be received as an essentiall truth together with other truths for the constituting of the church and no church according to the order of Christs new Testament either without it or before it But for the last namely the outward administration of Baptisme that ever follows the Saints joyning in fellowship by mutuall faith agreement in the doctrine wherein consists the stating of the Church in her conjoyning in covenant which ever goes before the administration of Baptisme and gives power and authoritie for the same So that in the first sense the Church is not before Baptisme but in the last sense the church is before Baptisme This distinction being observed I answer in a word thus we are not to deny a church to be a church untill the Word so calls it for the church in the old testament and most of the churches in the new Testament were churches sometime before they were so called And why may not the same be so here be a church before Baptisme be administred Againe a church is onely so a church before Baptisme as that the end of her union is for communion and so an immediate proceeding to the practise of the same truth shee agreed upon by a free and mutuall consent in her conjunction That which states a person or persons in covenant instates them in church-fellowship but faith and not practise instates a people in covenant for a people must first agree upon truth in judgement before they practise the same therefore faith and not practise instates a people in church-fellowship and so a church in covenant and fellowship before baptisme be administred A people are a church by covenant unto which ordinances are annexed to confirme and establish the same as Gen. 17.11 Ezek 16.8 9. Act. 2.41 as Eph. 4.5 So that here was a church before ordinances or that ever Baptisme was administered either by John the Baptist on the 〈…〉 Some say from Act 2.41 They were added to the Church after they were baptized To which I answer and say If it should bâ— so that they were after Baptisme added to the Church then they should neither put on Christ by Baptisme not yet be baptized into one body not to the true profession of the Father Son and holy Ghost c. directly against these Scriptures Gal. 3.27 1 Cor. 12 13. Mat. 28.19 And for Act. 2.41 the words are these Then they that gladly received his Word were baptized and the same day there were added unto them about three thousand soules which is nothing else but to shew how many they were that received the truth and so by the same were added to them holding Forth the power and goodnes of God in making his word so fruitfull in bringing in so many by one Sermon to the truth as Act. 2.47 which is onely a repeating over the number of Persons God at that time added to the rest Againe it may be said that Baptisme signifies our regeneration and new birth so that a childe must be first borne and brought forth in Baptisme before it can be mad a living Member in Christs body the Church Baptisme indeed is a signe of the new birth and so holds forth the same as a thing done and not as a thing to be done and therefore Baptisme requites the appearance of the same as faith and repentance to goe before the administration
was come to Ierusalem be assayed to joyne himselfe to the disciples Act. 9 26. And the whole body fitly joyned together c. Eph. 4 16. And a fitly framing of matter together for a house or habitation of God as Eph. 2.21 22. All which is the Saints entering covenant with God which covenant is their forme that gives them a being in such a relation or fellowship Isa 43.21 1 Pet. 2.9 And so much in briefe of the constitution of a Church or of the Saints entering into Church-fellowship and the causes producing the same And now being come into her own land as of old was signified Ezek. 36.24 25. which is into a visible covenant with God or union with Christ and so become his own shee is now to be washed with water in Baptisme as Ezek. 16.8 9. Mat. 28.19 Eph. 4 5. And thus being in covenant with God by faith in Jesus Christ in which their state consists and so the agreement made the covenant passed between them now the seale is see to which is the outward ordinance of Baptisme to confirme the same which being done she is then to enter upon her holy communion in all the rest of Gods holy ordinances thereunto belonging for her comfort and well-being And thus I have by Gods gracious assistance done with this subject charged upon me partly by such as feare the Lord in a far Countrey beyond the Seas and partly by my own conscience for the truths sake at home And good Reader confider well before you judge and what I see not teach thou me c. Job 34.31 But let not my unweary Readâ—â— be offended with me though I speake a word or two more It may be some will aske me if I condemne all Churches but onely such as I have here described To which I answer that I condemne no Church which God approves of in his word secondly I condemne no Church at all for I goe not about to shew who are false but what is true and it is enough for me if such a Church as hath been spoken of be granted to be true and let all others alone to stand and fall to their own Master and in regard of those reproachfull clamours cast upon all without exception that seem to be of my judgement about Baptisme I shall yet make bold with my Reader briefly to declare a word of my faith what I beleeve and hold to be truth and desire to practise the same and so leave all to God for the godly Reader to judge what difference there is between him and me in the maine that men should be so incensed against me as to seeke my life as some have done the Lord in mercy forgive them and lay it not to their charge And now for my faith First I doe beleeve that there is onely one God who is distinguished in three persons God the Father God the Sonne and God the holy Ghost yet but one in nature or essence without division and uncommunicable who made the world and all things therein by the word of his power and governes them all by his wise providence Secondly I beleeve that God made man in his own Image an upright and a perfect creature consisting of soule and body which body God framed of the earth and breathed a soul into the same To whom God gave a law upon his keeping of which depended all his happinesse and upon the contrary attended his misery which soon took effect for he breaking that Law he fell under the curse and the wrath of God lay upon him all his posterity By which fall Man lost the knowledge of God utterly disabled himself of all ability ever to recover the same againe Thirdly I beleeve God out of the counsell of his own will did before he made the world elect and choose some certain number of his foreseen fallen creatures and appointed them to eternall life in his Sonne for the glory of his grace which number so elected shall unavoydably be saved and come to glory and the rest left to themselves in their sinne to glorifie his justice Fourthly I beleeve that God in the fulnesse of his owne time did send his Sonne the second person who in the wombe of the Virgin Mary assumed mans nature and in the same he suffered death upon the Crosse onely as he was man to satisfie his Fathers justice for the sinnes of all his elect and them onely and that he lay three dayes three nights in his grave from whence he arose the third day by the power of his Godhead for the justification of all for whose sinnes be dyed and that in the same body Christ dyed be arose from tho dead and afterwards ascended into heaven the place of glory where he was before and there to remaine untill he comes at the last day to judge the world in righteousnesse Fifthly I beleeve that God of his grace in his own time effectually calls such as shall be saved to the knowledge sive as a childe in the parents begetting of it and so God by his Spirit works faith in the hearts of all such to beleeve in Christ and his righteousnes only for justification And thus they are made righteous before God in Christ and so conformable to the will of the Father through the Sonne and also made holy through the worke of regeneration and the holy Spirit of grace dwelling in them yet all such have still as long as they live here in the flesh remaining in them an old man that originall corruption the flesh that warres against the Spirit which hinders them in their obedience both to God and man and many times draws them to that which is evill and contrary to their intentions yet all of them shall through Christ overcome and safely be brought to glory at last Sixthly I beleeve the holy Scriptures to be the word of God and have the onely authoritie to binde the conscience to the obedience of all therein contained and are the allsufficient Rule by the Spirit of God to guide a man in all his obedience both to God and man Seventhly As for the absence of originall sin and power in the will to receive and refuse grace and salvation being generally offered by the Gospel and Christs dying for all persons universally to take away sinne that stood between them and salvation and so laid downe his life a ransome for all without exception and for such as have been once in Gods love so as approved of by him in Christ for salvation and in the covenant of grace and for such to fall so as to be damned eternally and all of the like nature I doe beleeve is a doctrine from beneath and not from above and the teachers of it from Satan and not from God and to be rejected as such that oppose Christ and his Gospel Eightly I doe beleeve the resurrection of the dead that all shall rise and come to judgement and every one give account of himselfe