whither those that have neither Law nor Gospel must go but to a place where neither a broken Law nor a saving Gospel will carry them But this will not touch these that can decline all absurdily by denying of Consequences Antipaed 'T is an easy thing to charge a Doctrin with Inconsistency but can you prove that Covenant of Grace pure and unmix'd Paed. That I can For 1. The foundation of it was laid in Grace viz. God's Love to Abraham 2. It was made in Christ Gal. 3. v. 16. Now to Abraham and his Seed were the promises made he saith not and to Seeds as of many but as of one and to thy Seed which is Christ v. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanull that it should make the promise of none Effect v. 18. For if the Inheritance be of the Law it is no more of promise but God gave it to Abraham by promise v. 29. And if ye be Christ's then are ye Abraham's seed and heires according to the Promise 3. It is repeated as such in the New Testament Heb. 8.10 For this is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 4. It was made upon Gospel Terms Rom. 4. v. 3. For what saith the Scripture Abraham believed God and it was counted to him for Righteousness v. 4. Now to him that worketh is the Reward reckoned not of Grace but of debt v. 5. But to him that worketh not but believeth on him that justifyeth the ungodly his Faith is reckoned for Righteousness Antipaed The Apostle tells us that Circumcision binds to the observation of the whole Law that is the Law given on Sinai The Decalogue for I will not go about to Question the Gospel signification of much of the Ceremonial Law especially in the Sacrifices Paed. The Law saith the Apostle which was 430 years after cannot disanul the Covenant that was before confirmed of God by Christ Gal. 3.17 Whatever then was the design of God in giving the Law it was not any way to contradict or destroy the Gospel For the Law is not against the Promise v. 21. Is the Law then against the Promises of God God forbid It must then be added or put to the Gospel in Subserviency to it and for the discovery of Sin For it by shewing our weakness and Insufficiency puts us upon looking out for some other way of Salvation and thus it is as a School-master to teach us and lead us to Christ V. 19. Wherefore then served the Law It was added because of Transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator v. 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith Antipaed But there are many things spoke of that Law that seem to make it a Law of Works and oppose it to the Gospel Poed To the better understanding of this you must distinguish betwixt God's design in giving the Law which was as I told you to convince and humble proud Man and shew him the necessity of a Saviour and the abuse of the Law through the mistake of the Carnal and Formal Jews who expected Justification from the Works of the Law which they perswaded themselves they were able to fulfill You are to understand Paul in this latter sense when he pronounces so severely against that Law Now that you may not think that this distinction is made to serve a Turn or for an Evasion The same Apostle is our Voucher 1 Tim. 1.8 But we know that the Law is good if a Man use it lawfully Where he distinguishes betwixt the Lawful use and the Erroneous abuse of the Law Antipaed Well If I yield it to be a Covenant of Grace How will you improve it for Infant-Baptism Paed. If you yield it you give up the Cause for if it be one and the same Covenant as there can be no more Covenants of Grace but one then it must be as to the substance of it the same Tho there be a difference as to degrees of Grace and Knowledge and some particular Ordinances yet is there no alteration as to the main Blessings and Priviledges This appears in the Parable of the Vineyard Where we see the Gentiles signify'd by those in the High-ways upon the Jews rejection of Christ were Invited to the same Marriage Supper the same Church State and Kingdom of Heaven which before had been offered to them the Jews The Vineyard that was taken from the Husbandmen the Jews was given to others that had not been Employ'd in it the Gentiles For tho there be another Succession of men yet it is into the very same Vineyard The Chief Priests understood it in this sense and therefore wisht it might not fall out so Luke 20.16 He shall come and destroy these Husbandmen and shall give the Vineyard to others and when they heard it they said God forbid This sameness of the Covenant is further Illustrated by the Apostle under the Similitude of breaking Branches off an Olive-Tree and Engraffing others in their Room The Tree The Fatness and Nourishment is the same that is the Covenant and its Priviledges tho New Branches be Engraffed in the place of the Old Ones Rom. 11. v. 15. For if the casting away of them be the reconciling of the World what shall receiving of them be but Life from the dead v. 16. For if the First-fruit be holy the Lump is also holy and if the Root be holy so are the Branches v. 17. And if some of the Branches be broken off and thou being a Wild Olive-Tree wert Graften in amongst them and with them partakest of the Root and Fatness of the Olive-Tree c. And that which will help you to understand the whole Chapter is That such as the Breaking off is such must the Engraffing be I will but mention one Text more to confirm this and that is Eph. 2.14 For he is our Peace who hath made both one and hath broken down the Middle-Wall of Partition between us Where the Jewish Church is compared to a separate Tenement but by the calling of the Gentiles the wall that parted them is broken down and they are made one houshold fellow-citizens and Enjoy the same Priviledges What can be more Evident Antipaed But doth not the Baptist that was to prepare the way of the Lord tell the Jews they ought not to plead the Covenant of Abraham but if they would be receiv'd to Baptism they must repent Mat. 3.8 9. Bring forth therefore fruits meet for Repentance And think not to say within your selves we have Abraham to our Father c. Paed. We
A DISCOURSE OF INFANT-Baptism By way of DIALOGUE BETWEEN Paedobaptista A Minister for Infant-Baptism Antipaedobaptista his Friend against it Aporeticus An Ingenuous Doubter LONDON Printed for T. Parkhurst at the Bible and Three Crowns in Cheapside 1698. A DIALOGUE ABOUT Infant-BAPTISME The Speakers Paedobaptista a Minister for Infant-Baptism Antipaedobaptista his Friend against it Aporeticus an Ingenuous Doubter Paedobap YOu are sensible Antipoedobaptista that Scepticism and Impiety have not only spoiled the Beauty but are ready to Prey upon the Vitals of Religion Antipae The Complaint is General but I am afraid the case of Religion is Desperate and her wound Incurable Paedo It will certainly prove so if Men be resolv'd to hazard the Common Cause of Religion for the sake of Private Opinion and Humour Antipaedo Pray who are they that do it Paed. All those who either begin or hold up the Heats and Contentions that first unsettled and then turn'd Men from Practical Godliness For ever since different Apprehensions diverted Mens Zeal into the Channel of Controversie It hath like a Mighty Torrent born down before it all Religious Stedfastness and true Devotion for when one Truth is undermined it makes way for the shaking if not overwhelming all other Antipae But what measures are now to be taken For our Disputes are now as keen and many as ever they were Paedo The only Remedy now left is candidly and conscientiously to consider of the Matters in Debate and wherein we cannot agree charitably to bear with each other Antipaed Difference in Opinion I know will strangely alienate Mens Minds But I bless God it never had that power over me as to drive me from Communion with those that dissent from me if in other things Orthodox and Sober But yet I will not dissemble my Temptations to the contrary I have sometimes been ready to have harsh Thoughts of all Christians that were not just mine own Length but when I reflected upon mine own Infirmities and Ignorance I perceiv'd I needed the compassion and forbearance of my Neighbour as much as he did mine Then I understood the Use of the great Gospel Command of Love and ever since I am griev'd to see Men revive lengthen or aggravate Controversies that concern or threaten not the Ruine of Fundamental Principles Paed. You speak well and like a Christian tho some of your peevish Brethren will think you too moderate and censure you as no upright Man for halting betwixt two Opinions However to requite your Kindness I shall acquaint you with a Rul'd Case amongst our Divines that is That a meer Antipaedobaptist is to be receiv'd into Church Communion if he will Promise to give no Disturbance by his Opinion and our practice is conformable Don't you think then we have great Reason deeply to resent that unseasonable opposition the Men of your way have lately made by Letters Printing and Preaching without the least provocation from us After so fair a Profession of Catholick Love as you have already made give me leave for our Vindication calmly and plainly to acquaint you with the Grounds of Infant-Baptism I hope you will be more Impartial than those that have their Credit or Interest engag'd in the Controversy Antipaed I willingly assent to your Proposal Aporet And I shall think my self happy to hear the Point amicably discust for since by Reading and Company I began to entertain Objections about Infants Baptism I reap no manner of advantage by that Ordinance This Friendly Conference by God's Assistance may tend to restore me to my former stedfastness Antipaed That our way may be the more clear I must put you in mind that we are very suspicious of Consequences We think there must be plain words for every Institution and Consequences ought to be Genuine Paedo It is evidently to me the suspicion of a weak Cause when the Defenders of it are forced for their Security to declare against Consequences This is but a Blind they raise up to hinder the Light which they are afraid should discover them Read the New Testament and you will find Christ and his Apostles did frequently prove their Doctrines by Consequences How did our Blessed Saviour Prove the Resurrection against the Sadduces Was it not by Consequences and that from a Passage which at first sight one would scarce have thought would genuinely afforded such a Consequence And one would think there was as much in I will be a God to thee and to thy seed after thee to prove the Right of Believers Children in the Covenant as in the one half of it I am thy God to prove the Resurrection of Believers themselves How doth the Apostle Paul prove that the Gospel was to be Preached to the Gentiles but by Consequence Act. 13.46.47 Then Paul and Barnabas waxed bold and said It was necessary that the Word of God should first have been spoken unto you ye Jews but seeing you put it from you and judge your selves unworthy of Everlasting Life loe we turn to the Gentiles Taking for their Warrant Isa 49.6 I will set thee as a Light to the Gentiles Concluding from thence he must be Preached to them and yet this was a great part of the Mystery of Godliness 1 Tim. 3.16 Preached unto the Gentiles But if these Instances do not satisfy take any one or two Chapters of the Epistle to the Romans For instance Read the Third and Fourth Chapters How doth he prove that we are not Justifyed by the Works of the Law He asserts that Jews and Gentiles are Sinners And that we must be Justified in a way Exclusive of Boasting And that Abraham was Justifyed by Faith in Uncircumcision That the Blessed Justifyed Man is a Pardon'd Man and from hence he infers by Consequence That we cannot be Justify'd by the Law Antipaed But we expect plain words for a Positive Institution Paed. What think you of the Observation of the Lord's-Day Is it by Divine Institution And what plain words can you find commanding us to observe it If you expect no less than a plain Command to Authorize the Baptizing of Infants you must say the same of the Lord's Day and deny the one as well as the other Do not you also reckon Women's Communicating a Positive Institution Antipaed Yes we do so But I admire you should urge that again after it has been so often Answer'd You have been told of plain Scripture Example Acts 1.14 compared with Chap. 2.42 44. Paed. Not so plain as you imagine it For tho in Act. 1.14 it is expresly said that Mary and the other Women were with the Disciples in Prayers and Supplications Yet it is not expresly said Act. 2.42 that they were with them Breaking Bread And to cut off all further Cavil The words used are all Masculine not so discernable in our English Translation as in the Greek Original and in Act. 4.4 The number of the Men and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.28 wherein you would comprehend Woman
the Application of it but as a Sealing on God's part and ours And what less doth the Apostle say Rom. 6.3 4. Know ye not that so many of us as were Baptized into Jesus Christ were Baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raysed up from the death by the Glory of the Father even so we also should walk in Newness of Life And pray to what other end do you use it Is it not a sign of your solemn covenanting with God 3. Tell me Why are the Sacraments of the Old Testament and the New so often compared together in the New Testament but to let us know they are for the same Uses and that we lose Nothing by the change of these Ordinances they being so much the same in design and End that the Apostle mutually gives the name of the one to the other Thus Effectual Spiritual Baptism is call'd spiritual Circumcision Col. 2. v. 11. In whom also ye are circumcised with the Circumcision made without hands c. v. 12. Buried with him in Baptism c. And the very Outward signs have interchangeably one anothers names 1 Cor. 5.7 For even Christ our Passover is sacrificed for us So Chap. 2. And were all baptized unto Moses in the cloud and in the Sea Antipaed But if the end of Circumcision and Baptism were the same It would seem strange that God should not keep the Old Seal of the Covenant still Paed. Suppose no other Reason could be given but God's Pleasure What is this to us What if there were no other Reason but this that Circumcision was Bloody and Painful This might sufficiently Answer your Objection But other Reasons might be suppus'd When the Circumcised Jews Rejected Christ Circumcision could not be a Distinguishing Badge betwixt Christians Jews and Heathens What if God had a mind to remove the Fond and Excessive Opinion of the Jews and the Confidence they had in Circumcision by this Change Those of them that embraced Christianity were for introducing Circumcision against whom the Apostle Paul Disputes What if God did it to notify his Mind about the Admission of Females by Baptism Now when the Partition-Wall 'twixt Jews and Gentiles was to be taken down it could not have been by Circumâ—ision but by an Ordinance proper to both Sexes Antipaed Still it sticks with me That Infants having no Faith cannot be in the Câ—venant of Grace or under the Seal of it And if we might suppose them to have Faith or to be Regenerated by Baptism then it follows That Infants are either in Covenant without Faith or those that had true Faith and were Regenerated may wholly fall from Grace For daily Experience tells us that many Baptized in Infancy become Ungodly Paedo You have started a difficult case and such as all Men do not Answer alike It is a great Question what is the State of Infants as to Grace Some say roundly that Baptisme confers Regeneration Others will not say so much but that only Baptism confers Relative Grace as Pardon Adoption c. and that the Parents Real Faith is enough to Entitle the Children to this and that Infants have a sufficiency of Grace suitable to their Infant-state as That they are under the Covenant of Grace Have Original Sin pardoned And in case they dye in Infancy the Spirit of God can and will furnish them with such a measure of the Sanctification of Nature as will fit them for Heaven Not that they assert That this Sanctification is an Effect of Baptism to all the Infants of Believers but only to such as dye in Infancy And that Relative Grace which is the proper Effect of Baptism Infants may lose it when they out-grow their Infantile State And yet all this without falling from Faith or Converting Grace But let the Difficulty of Infant 's Grace be what it will this is no Objection or Plea against Infant Baptism Antipaed That is strange But how will you make that appear Paed. Vey clearly Do you Answer this Question Was it not a Covenant of Grace that was made to Abraham and were not his Infant-Seed under the Seal of it Ant. The Proof of that cannot well be denyd Paed. Was not Faith and Grace as necessary to Justification and Salvation then as now Antipaed That cannot be deny'd Paed. Then must you grant that want of Faith might be as well objected against the Circumcision of Infants as against their Baptizing If Infants could not be supposed to have such a measure of Grace then as might be sufficient for their Salvation you must deny their Salvation and say Their Circumsion was not a Sign much less a Seal of the Righteousness of Faith If they had such a sufficiency It cannot be deny'd but our Children are as capable of the same sufficiency of Grace and Salvation Antipaed What Advantage have Children by Baptism Paed. Their Advantage is great every way You have a Breviate of them given by the Apostle Rom. 9.4 5. Who are Israelites to whom pertaineth the Adoption and the Glory and the Covenants and the Giving of the Law and the Service of God and the Promises Whose are the Fathers and of whom as concerning the Flesh Christ came c. He here speaking of the Jewish Branches that were broken off and in whose Room the Gentiles were to be Engraffed Indeed some Priviledges there mentioned are Judaical-peculiarities as that of them according to the Flesh Christ came This Priviledge was so theirs that it cannot be communicated to others Of them were the Fathers If by that no more be meant than than there was a constant Succession of Good Men it is a Benefit common to us with them For the Church is the Seminary of Grace They had by this Covenant-Relation the Offer of the Gospel and its Grace before others and were not cast out of their Priviledges till they wilfully cast themselves out Ishmael was not turned out of Abraham's Family till he was a Scorner and Persecutor Nor Esau refused the Blessing till he Sold the Birthright and was Profane And as to them belong the Promises so the Promises may be pleaded by them and by their Parents in their behalf And this has been of mighty use to Godly Persons in all Ages not onely that they were Baptized but that they were Baptized in Infancy And this is no Inconsiderable Argument to me that the Ordinance of Infant-Baptism is from God For tho as one Judiciously Remarks it may in some cases be granted Ford 's Practical Vse of Inf. Baptism Ep. Ded. p. 5. that an Ordinance Administred with some considerable Circumstantial Irregularities may Sanctify Yet that these Irregularities themselves should be the Channels of Sanctifying Grace is not easily imaginable Now this is the case of Infant-Baptism Many Holy Men of many Ages have found their hearts warm'd and quicken'd in the Exercise of Faith Repentance Love Thankfulness Restrain'd from Sin Excited to Duty by