baptize half their body without their help and without any word of Institution from them and then they come afterwards and baptize the other half in the name of the Trinity But if this be their manner they contradict their own Tenet and condemn themselves in so doing And what shameful thing it is for them to report that they plunge the baptized into the Water when as they wade in themselves And so while they judge us for baptizing one part for all they condemn themselves for doing the same thing Rom. 2.1 From these grounds we may safely conclude That sprinkling the baptized is more agreeing to the minde of Christ then to plunge the baptized into the water But to these Arguments Master Patience said some thing although to small purpose First saith he I take dipping to be the command of Christ because Master Daniel Rogers doth say That the Greek word doth signifie washing by plunging and he saith Sprinkling is rinsing and not to baptize as Master Blackwood doth prove from Greek Authors but I then replyed saying Are you a Teacher in Israel and know not these things John 3.10 Have you the care of souls committed unto you and do you feel them by hearsay because you are not able to interpret the Word your self What is this But the blinde leads the blinds till both fall into the ditch And what comfort will it be to you at the day of Judgement having seduced many souls in giving them poyson instead of wholesome food for you to say then that men told you it was good for them when as Christ never told you so And if we should go by hearsay we might bring multitudes of Orthodox Divines and Churches that well understand the Language in which Christ spake unto his Church to witnesse That the word Baptize signifies as well Sprinkling as Plunging Secondly But then he said Baptism signified Burial and putting on whole Christ on whole man But this I grant For in sprinkling the baptized are under water as well as in plunging for the Minister holds the water over the baptized and so the baptized is wholly under it when as in plunging them into the water it may be some part of them was not wholly under it And besides when the Minister holds the water over them it is all one as to put them under it when as it may be the Anabaptists wade in and put themselves half under flat against their own Tenet And then they grant that the putting the other half into the water is a putting on whole Christ Then by the same Argument by sprinkling one part Christ may be wholly put on as well as by their practise and the Jews by circumcising one part they were circumcised all over and so put on whole Christ Again although it be said Baptism saves it is not by the outward washing because every part of the body was washed but rather by the answer of a good conscience But this is not done by Burial but rather by the Resurrection of Jesus Christ 1 Peter 3.21 Thirdly Then he said that John Dipped in Jordan but I may as well say he Sprinkled in Jordan for he saith I indeed baptize with water Matth. 3.11 But the word with is not always in there there was with the Angel a multitude Luke 1.13 I hope you will not say they were in the Angel and if I were with you I hope you would not say that I were in you So then to baptize with water may be by sprinkling the baptized and not by plunging them into the water and to put in for with is as bad a mistake as that of the Prelates who would bow at the Name of Jesus instead of In the Name of Jesus from that place Phil. 2.10 So you will baptize with the Name of the Father Son and Holy Ghost instead of in the Name of the Father Son and Holy Ghost Because to baptize with water you will have it all one as to be baptized in the water by plunging the baptized under or into the water Fourthly Then he said If Christ command to dip then sprinkling is but a gresse invention of man but then he did not prove that Christ did onely command to dip and not to sprinkle but to baptize which signifies both Then we may sprinkle the baptized with as good if not better warrant then they may plunge them into the water Fifthly Suppose they say Christ came out of the water Matth. 3 16. And it is said Philip and the Eunuch went both into the water Acts 8 3â— Hence they conclude That the Baptized ought to be plunged into the water I answer If they waded into the water then they were not plunged into it Neither is it said that either Christ or the Eunuch were plunged into the water neither doth their going into the water hinder but they may be sprinkled for in those hot Countreys they went bare-foot and it is likely they went in some distance from the side that they might come at clear water and then both John and Philip might sprinkle them In the Name of the Trinity And I think the Anabaptists have nothing to say from Scripture or Reason against it I shall here conclude with one Quere which is this If our Ministers be lawfully sent and authorized from Christ and the Presbytery to Preach and Baptize and they do administer this Ordinance of Baptism in the right Form In the Name of the Father Son and Holy Ghost and with the right Matter being Water and on the right Parties being either men of yeers when they are converted to the Christian Religion or to Infants born of Christians and to the right end which is to distinguish them from Turks and Infidels and as an engagement to us all to go on in obedience of the true Christian Religion And lastly That Christ should ratifie that outward Form of Baptism according as John the Baptist foretold and baptized them with the Holy Ghost I would know this of the Anabaptists how they dare to renounce this outward Form of Baptism thus rightly administred in our Church and ratified by the Holy Ghost and all because it was done upon them when they were Infants therefore the very Baptism of the Holy Ghost despised or it may be because they were not plunged into the water Therefore the outward Form and the inward Baptism of the Holy Ghost is despised of them when as they may see the vanity of plunging by 〈◊〉 forementioned Arguments against it But will they cast away 〈◊〉 outward and inward Seal and Token of the Covenant when 〈◊〉 by persons lawfully called to do it who do it in the right Form on the right Parties with the right Matter and to the right end and all 〈◊〉 confirmed by the Holy Ghost as by a faithful witnesse that cannot â—e But will they dispise the Baptism of the Holy Ghost because it was doâ—â— upon Infants or because they were sprinkled and not plunged into the water And so like Witches renounce the Covenant of Grace and 〈◊〉 away both the outward and inward Seals of it when they enter into Covenant with the Divel so these people it is to be feared many of them do commit that unpardonable sin when they turn Anabaptists despising and trampling under feet the Spirit of God whereby they should be Sâ—â—led to the day of Redemption For commonly they go on in a final 〈◊〉 and not one of Ten thousand ever returns yea many of them in these days are ran so far from God that they do not beleeve that there is either God or Devil Heaven or Hell Church of Grace or Glory Thus they are now faln to notorious Atheism calling themselves Seckers of the forementioned things which for the present they have lost FINIS
other and that they onely had the true visible Church of God and so baptisme is one mark of the christian Church whereby it is known from Turks and Infidels Thirdly he faith circumcision signified that Moses Law was to be observed from Gal. 5.3 But how can that be when it was not given till four hundred yeers after fourthly he faith circumcision did signe the promise of the Land of Canaan to them and baptisme signes eternall life by Christ But I say they both signifie and signe the promise of that everlasting covenant made with Christ for the elect yet not to all that have it but to Gods people that are amongst us and for Canaan I say it was but an overplus of those promises which we enjoy as well as the Jewes when as spirituall and eternall mercies were the principall things intended in that everlasting covenant and whereas he said if baptisme succeed circumcision then none but males must be baptized I have answered the command by Christ is now enlarged to all Nations and to females if this man be not faithlesse but faithfull I suppose this may satisfie the doubt from this Scripture why christian infants may not be baptized Thirdly his examination of other Scriptures to encrease his doubtings are these Acts 16.15 32 33.18.8 1 Cor. 1.16 he saith the words to the Jaylor were spoke to all in his house and he rejoyced beleeving God with all his houshold and Crispus beleeved God with all his house and was baptized hence he concludes that the name of the whole house is to be understood that those which beleeved in it onely were baptized But I have answered already that if but one of the Parents become a christian the children are holy which cannot be denied by any Scripture or sound reason And againe he hath said nothing of Liddiahs houshold and besides although the Jaylor had servants which beleeved by hearing and seing the Apostles carriage in the prison yet Liddia was a stranger going to heare Paul preach was converted and he came and baptized her whole houshold immediately and it may be never saw them before neither was it materiall whether children was of age or not it may suffice that they baptized whole housholds of which Infants was a part and I say againe although they were uncleane before if but one of the Parents beleeved and was baptized yet now they are holy and if both Parents professe themselves christians which is our case in England the matter is out of doubt there Infants ought to be baptized Againe when God gave the token of the covenant to Abraham he commanded that the token should be set on all the males in his house and he accordingly obeyed and did so Gen. 17.12.27 and saith the Lord I know that Abraham will teach his children and his houshold after him to keep the way of the Lord Gen. 18.10 and saith Joshua as for me and my houshold we will serve the Lord Josh 24.15 Now I have said and proved before that Christ came not to take away the token of the covenant but to change it and to enlarge it but the covenant and the command are both the same and remaine still see my answer to the ninth Objection then it is cleare that if housholds were circumcised and baptized then our Infants may and ought to be baptized I shall answer two Questions Suppose where heathens and christians live in a land together yet at some distance and the heathen should take away a christians Infant before it be baptized and resolve to keep it by violence from them only they will give the christian leave to come with a Minister and baptize it but they will not part with the child now may this man goe and baptize it and engage himselfe to bring it up in the christian Religion I answ No it were sin and folly to promise that which he cannot performe the child being kept out of his hands by Infidels yea it were as bad and sinfull to doe as those did under the Prelats government who did engage themselves that the child should forsake the devill and all his works and all the lusts of the flesh and beleeve the Articles of the christian faith and keepe all Gods Commandements therefore it ought not to be done The second Question is this suppose a child of heathenish Infidels should by some providence of God lawfully come under the government of christians ought the child to be baptized I answ Yes because they have power to bring it up in the christian Religion therefore Abraham was commanded to circumcise al the males in his house some of them being children of Infidels because the Lord knew that Abraham would command his houshold to doe that which is right in the sight of the Lord Gen. 18.19 and christians have the same power to bring up those under their government in the christian Religion and this also may answer Master Tombes when he saith Infants baptisme may be a meanes to baptize them of uncertaine progeny But I say if christians have power to bring them up in the christian Religion and they can bring them up in no other because the whole Kingdome hath embraced it neither need they now to have any sureties to engage themselves to bring them up in it seeing the whole Kingdome hath embraced it and doe professe it Fourthly Master Tombes saith Baptisme is doubtfull because it cannot be proved that it was in use in the next age after the Apostles Fifthly Master Tombes saith Infants baptisme is doubtfull because in the succeeding age afterwards it was held to be a written tradition I answ If it be proved that it was in the Apostles times and that by the command of Christ then the Apostacy of the times cannot make it unlawfull but the first is proved sufficiently yet more shall be said to it in answer to Captaine Hobson's third argument then this doth not justly hinder christians Infants from baptisme Sixthly Master Tombes saith Infants baptisme hath occasioned many humane inventions to underprop it First sureties in baptisme secondly episcopall confirmation thirdly the reformed union by examination before the Communion fourthly the church-Church-covenant as it is in New-England I answ these are all meere scandals cast upon the Presbyteriall government which doth utterly suppresse them all Seventhly Master Tombes saith Infants baptisme hath occasioned or hath been as the birth to foster many errours first that baptisme conferres grace by the work done secondly baptisme is regeneration thirdly that Infants dying are saved by the faith of the Parents fourthly that some regenerate may fall from grace I answ The abuse of Infants baptisme doth not nullifie it neither can it be truly said to be the ground of these errours for we hold that it may be done upon reprobates as well as circumcision was neither is it a personall benefit to those that have it but it is onely given as a benefit to the godly who live amongst them and so the
A IUSTIFICATION Of two Points now in Controversie with the ANABAPTISTS Concerning Baptisme The first is That Infants of Christians ought to be Baptized with grounds to prove it and their Objections answered With a briefe Answer to Master TOMBES twelve doubtfull Arguments against it in his Exercitation about Infants Baptisme Also a briefe Answer to Captaine HOBSONS five Arguments in his falacy of Infants Baptisme being as he saith that which should have beene disputed by him and Mr. Knowles and some others against Mr. Calamy and Mr. Cranford The second Point is That the Sprinckling the Baptized more agreeth with the minde of Christ then Dipping or Plunging in or under the Water With grounds to prove it and a briefe Answer to what they have to say against it By T. B. Joh. 3.1 Beloved beleeve not every spirit but try the spirits whither they are of God because many false prophets are gone out into the world Imprimatur John Downham London printed for Henry Sheperd at the Bible in Tower-street and for William Ley at his shop in Pauls Church-yard neere Doctors Commons 1646. To the Reader CHristian Reader considering it ever was and still is the custome of all Christian Churches in the world to baptize their Infants and to sprinkle the Baptized although it hath been long opposed by the Anabaptists yet they never left it in any age then although those men have published many Books of late against it and no Answer to them is yet come forth which makes them ready to say with the King of Assyria I have gathered all the earth and there was none that moved the wing or opened the mouth or peeped forth against it Isaiah 10.14 Yet let not this little book be despised for the unworthinesse of the Author but read it till some more able hand shall move for thy better satisfaction thou knowest not but God may somtimes hide things from the wise prudent and reveale them to babes because it so pleaseth him Luke 10.21 Aquilla and his Wife tooke Apollo that was mighty in Scriptures and shewed him the way of God more perfectly Acts 18. Naaman hearkned to his Maid-servant when she told him of a Propher in Israel that would cure him of his Leprosie and to the advice of another servant to observe the Prophets directions 2 King 5. Then look not on the Author but weigh the matter and arguments in the balance of the Sanctuary and if they hold weight give God the praise and me thy prayers and I shall remaine thine in all Christian duties to be commanded Thomas Bakewell The first Point in Controversie with the Anabaptists is That Infants of Christians ought to be Baptized the grounds to prove it are these following FIrst if Christ commanded and his Apostles practised the Baptisme of Infants then it ought to be done but Christ commanded to Baptize all Nations whereof Infants are a part Mat. 28.19 and the Apostles Baptized whole Housholds whereof Infants are a part Acts 16.15.33 1 Cor. 1.16 therefore Infants of Christians ought to be baptized Secondly if Christian Infants have the promise to be baptized with the Holy Ghost then they ought to have the outward forme of Baptisme but the Holy Ghost is promised to Christians and their children Acts 2.38 39. therefore their children ought to be baptized Thirdly If Infants of Christians be separated from Turkes and Infidels by vertue of their Parents Baptisme then they ought to be Baptized but Infants of Christians have this marke of distinction For now saith Paul Your children are holy 1 Cor. 7.14 that is they have an outward sanctification being distinguished from Infidels for the visible Church therefore they ought to be Baptized Fourthly If Christ did admit Infants to come unto him and blamed them that would keepe them backe and giving this testimony of them that those little children which he had in his Armes did beleeve on him and that they had a right to the Kingdome of Heaven then they ought to be Baptized But the first is true Mat. 18.3.6.19.13.14 Mark 9.36.10.14.10 Luke 18.15.16 therefore Infants of Christians ought to be Baptized Fifthly If infants of Jewes were circumcised and Christ came not to take away that benefit from them but to change it to a better and larger benefit from Males alone to Males and Females and from one Nation to all Nations and from a painefull duty to an easie duty then I say that Christian infants ought to be Baptized as well as the Jewish infants were circumcised but Christ never repealed that Command but did enlarge it to all Nations Mat. 28.19 and to both men and women Acts 8.12.16.15 therefore Christian infants ought to be baptized Sixthly if the Apostles businesse was onely to convert men of yeares from false religion to the Christian Religion before they did admit them to Baptisme and did not wait till they were converted from the state of corrupted nature to the state of Grace because they knew no mans heart having the first conversion they baptized many without the second then Christian infants who have no fals religion to be converted from ought to be baptized although they be not converted from the state of corruption to the state of Grace but the Apostles onely required men to beleeve that Christ was the Sonne of God the Eunuch beleeved this and was baptized and Simon Magus beleeved this and was baptized although still in the gall of bitternesse and in the bonds of iniquity Acts 8.12.23.37 and many beleeved the Scripture and the words of Jesus many beleeved in his name yet Christ would not trust them although they were his Disciples for he knew their hearts and needed not that any should testifie of them yet those went away from Christ and never returned to him Joh. 2.23 24.6.66 this shewes they had onely the first conversion and not the second and Jewish infants were circumcised if the Parents was but of their Religion never waiting for the childes conversion from corrupted nature to the state of Grace and Christians have as much power to bring up their children in the Christian Religion as they had to bring them up in the Jewish Religion then it is a cleare truth that Christian infants ought to be baptized Their Objections are next to be answered FIrst they Object If they must first be taught before they be Baptized then infants may not be baptized but the first is true Mat. 28.19 ergo so is the second I ans The teaching them to observe and to doe all that is commanded in that place followes both Preaching and Baptisme that both may be observed else it were to affirme that Christ would have one Ordinance to be observed and not the other when as he saith Observe and doe whatsoever I have commanded you ver 19.20 And to say Teaching is first set downe is not much to the purpose if it be then John did Baptize in the Wildernesse and then it is said he Preached the Baptisme of Repentance Mark 1.4
confession but saith Paul of those children that they were uncleane then but now saith he they are holy because one of the Parents is become a christian now those children are not heathens but christians so then if the same children which before were uncleane and now are holy by the conversion of one of the Parents it must needs be such a holinesse to distinguish them from Infidels to be of the true christian Church then he that denies this truth must needes draw this conclusion that the same children which before Paul came there were bastards but now one of the Parents is converted to the christian Religion those children that were bastards and uncleane are now holy and no bastards Againe shall we be such fools as to think because the husband is a Christian that his christianity will so sanctifie his wife that shee cannot have a bastard or will her being a christian so sanctifie her husband that he cannot have a bastard if this were true then how comes it to passe that we have so many bastards in Engl. when both the husband the wife professe themselves to be christians and yet sometimes both of them are so prophane as to have bastards then I say that holinesse spoken of by Paul is that mark of distinction to be knowne from Turks and Infidels to be of the visible Church of Christ and therefore have a true right to baptisme and so to all other Ordinances and priviledges of the christian Church although infancy or sicknesse may hinder them from some of them yet it cannot from baptisme being onely passive the work is done upon them and no action required of them therefore they may and ought to be baptized Ninthly they object against my fifth ground saying that command of God ceased which did command to set the token of the Covenant upon Jewish Infants when Christ came and changed that token of circumcision into baptisme But I say the command remaines although the token be changed as for instance God commanded the children of Israel to keepe holy the seventh day for it was the Sabbath of the Lord their God but this command remaines although by Christ the day was changed and so for other commands to Israel thou shalt have no other gods but me thou shalt not make to thy selfe any graven image nor bow downe unto it nor take the name of the Lord thy God in vaine but although the Church of the Jewes be cut off and the christian Church grafted in we may not say these commands were repeald when the Church was changed and so conclude that Christians may have other gods and bow downe to them and worship them and take the name of Israels God in vaine because the command was not made to us but to them nor keep no Sabbath because the command was made to them and not to us nor set the token of the Covenant on our children because it was to them and not to us because our Church and Sabbath and token of the Covenant was all changed then unlesse you be minded to cast off God the Sabbath the Sacraments the true Religion let your children be baptized Tenthly they object saying those that have a right to one of the Sacraments have a right to both but Infants have no right to the Lords Supper because they cannot examine themselves nor remember the death of Christ nor discerne his body in the Sacrament then Infants may not be baptized I answ Those impediments that hinder them from receiving the Lords Supper are no impediments to hinder them from Baptisme because nothing is required in the baptized Infants they are meerly passive the work is done upon them when as the Lords supper requires many actions as to take eat doe this in men of age and understanding Againe I doubt not but Infants have a right to both Sacraments and all other Ordinances although by naturall infirmities they are for the present disabled from some of them as by sicknesse or infancy yet this hinders not nor disables any from Baptisme therefore Infants ought to be baptized although baptisme is not of absolute necessity where it cannot be had yet this contempt of it is damnable but in times of persecution or in a journey it may be deferred as Israel did in the Wildernesse forty yeers Josh 5.5 but they might not doe so in Canaan for if they doe it may be their children when they come to age would despise that Ordinance and then they are to be cut off from Israel because they have broken the Covenant Gen. 17.14 and how doe these men know but their children will despise the covenant when they come to age Nay I dare say it is the onely way to make them despise it when they come to age for it is said all the people that heard Christ and the Publicans justified God being baptized with the baptisme of John that is with water Mat. 3.11 but the Pharises and Lawyers rejected the Councell of God being not baptized of John Luke 7.29.30 And it were a just judgement of God upon such Parents that will not set that marke of distinction to sever their children from Turks by baptisme that they should never be severed from corrupted nature to the state of grace then to avoid this let them be baptized Eleventhly they object that if Christ who saith learne of me was not baptized till he was 30 yeers old then Infants must not be baptized Luke 3.23 But the first is true ergo so is the second I answ It is true that Christ bad us learne of him to be humble and meek Mat. 11.28 but he did not bid us learne of him to be 30 yeers old before that we be baptized and if we learne that we must neither be more nor lesse but just of his age Againe he was both circumcized and baptized but he did not bid us learne both Againe at thirty yeeres old he put an end to the Jewish Religion and could not be baptized before neither could he set up Christian Religion till he had put downe the Jewish Religion But I would not have the Anabaptists to tarry till they be thirty yeers old before they become Christians and say they learned to doe so of Christ Againe at the same time others were baptized at severall ages some more some lesse then the age of Christ then the matter lay in this whether they were converted from false Religions to the true Religion although they were not converted from the state of corrupted nature to the state of grace they baptized them we read of none that ever were denied to be baptized but the Pharises and Sadduces who came to John to be baptized but he refused to baptize them because they would not leave their sects and scismes they would be Pharises and Sadduces still therefore he cals them A generation of Vipers Mat. 3.7 because such would eat out the bowels of the christian Church this might be an item to all the sects and scismes amongst
us who are no better then Vipers both to Church and State but when any was admitted to Baptisme if they did but beleeve that Christ was the Sonne of God and his was the true Religion I say although they should become Papists or prophane drunkards or swearers or adulterers and should be excommunicated for such wickednesse yet still they having a right to the Ordinances as a Free-man hath of a Corporation although for the present he be in prison and cannot make use of it till he hath compounded with his adversarice and this man given satisfaction to the Church therefore his children ought to be baptized unlesse the Parents turn Turks and so renounce Christ and christian Religion yet if but one of them should doe this their children are holy and ought to be baptized notwithstanding all other failings whatsoever Twelfthly thee object if none must be baptized and so receive the token of the Covenant but such as have the Covenant then Infants 〈◊〉 not be baptized but they say the first is true because they are uncapable to receive the covenant therefore they ought not to be baptized which is the token of the covenant Here I might answer that christian Infants are as capable both to receive the covenant and the token of it as the Jewish Infants were but it is not true to say they onely that have the covenant must have the signes and tokens of it for the male children of the Jewes all had the token of the covenant both the elect and reprobates without any difference and women which were in the covenant of grace as well as men yet the signe and token of it was set onely on men though reprobates rather then on women though never so faithfull for the token of the covenant is not given as a personall benefit to all that have it but it is given for the good of Gods people who ought to rejoyce and be thankfull for it where-ever they see it God made a covenant with Adam but the token of it was set on trees and God made a covenant with Noah but the token of it was set in the clouds so God might have set the token of the covenant of grace in the clouds or on trees or onely on wicked men if he had so pleased then shall we quarrell with God and say we will have the token of the covenant set onely on such as have the covenant as if the rain-bow should be set on all men since Noahs flood no let us do as faithfull women did in the Church of the Jewes who could rejoyce and be thankfull for the token of the covenant of grace although it was not set on them but on men onely and many of them reprobates you we doe not find that ever they murmured against God because they had not the token of the covenant upon them as well as men then I conclude notwithstanding these objections that christian Infants ought to be baptized But Master Tombes hath some more places of Scripture to examine the first is Gen. 17.7 from which we prove that God did establish his everlasting Covenant to Abraham and verse 21. he established that everlasting covenant also with Isaac and being established thus to Abraham and Isaac then it was also confirmed unto Jacob for an everlasting covenant Psal 105 10. But this covenant was made with Christ from all eternity so Prov. 8.23 1 Pet. 1.20 Titus 1.2 now circumcision was a token of that everlasting covenant Gen. 17.10 11. and not a token that they should enjoy the land of Canaan and so it sutes with baptisme which is also a token of that everlasting covenant which God the Father made with God the Son from all eternity but Master Tombes saith that Covenant to which circumcision had relation being established to Abraham that he saith was a mixed covenant and therfore not the same with ours I answ All temporall promises both to Abrahams posterity and also to us are but the over-flowing of those promises contained in that eversting covenant for godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 seek the righteousnesse of Christ and all these things shall be added unto you Matth. 6.33 so then we have as many promises of outward things as the Jewes had but then to encrease his doubting he saith Abraham's seed is many wayes to be taken I answ The seed to whom the covenant was made was but one and that was Christ Gal. 3.16 and to all the elect when they are grafted into Christ by faith as we enter into the first Adams covenant when we come to have his image of nature so we come into the second Adams covenant when we come to have his image of grace now circumcision was the token of this covenant to the Jewes as baptisme is to Christians but I shall speak more fully of this in answer to Captaine Hobsons first argument Secondly Master Tombes saith to encrease his doubtings that if baptism succeed circumcision then none but males ought to be baptized because none but males were circumcised and John Baptist did baptize before circumcision of right ceased therefore it doth not succeed circumcision although they both signifie the righteousnesse of faith Rom. 4.11.6.3 1 Pet. 3.21 and the same sanctification of the heart Col. 2.11 12. But saith he they differ in some things first circumcision did signifie that Christ should come of Isaac Gen. 17.21 but baptisme doth signifie his death and resurrection I answ although they are both tokens of the same covenant yet they may in some things differ in their signification and yet agree well together thus circumcision more lively signified mortification and the death of sinne in the crucifying and death of Christ and of justifying the sinner by the blood of Christ and baptisme more cleerly signifies the buriall of sinne in the buriall of Christ and rising from the death of sinne to the life of grace by the resurrection of Christ and washing away our sinnes by the spirit of Christ he being under water and arose out of the water and as water washeth away the filth of our bodies so the blood of Christ washeth away our sinnes but to say circumcision was a token that Christ should come of Isaac Master Tombes contradicts it himselfe saying John baptized before circumcision should of right cease and yet Christ was borne thirty yeeres before which hangs together like harpe and harrow and Paul circumcised Timothy after Christs assention see Acts 16.3 and after he had preached of his resurrection many times but this had been notoriously wicked if circumcision had signified that Christ was yet for to come of Isaac secondly he saith circumcision signified that the Israelites were seperated from all Nations but I say no for if any would turne to the Jewes Religion they should be circumcized let them be of what Nation they would so then it was onely a note of distinction of their Religion from all
baptisme of reprobates may benefit the godly although it doth not benefit themselves that have it Eightly Master Tombes saith baptisme of Infants causeth many faults in discipline and in divine worship and in conversation such as these first private baptisme secondly baptisme of Infants thirdly baptisme by women fourthly baptisme of uncertaine Progeny fifthly baptisme in the name of the Lord who know not the Lord nor have ever consented and perhaps will never consent to the confession of the name of the Lord sixthly it hath brought in the admission of ignorant and prophane to the communion of the Lords supper seventhly it perverts the order of discipline to to baptize and then to catechize eighthly it turnes the Sacrament into a ceremony or prophane feasting ninthly it makes men forget that ever they were baptized tenthly it takes away or diminisheth zeale and industry to know the Gospell I answ Most of these are scandals without any proofe as the five last and there is but one of the other five altogether unlawfull and that is baptisme by women and yet this is held by some Anabaptists to be lawfull which is not lawfull but abominable and he makes a perhaps to the fifth where there is no cause for the Parents have power to bring them up to professe the christian Religion which is as much as the Apostles required before they did admit them to baptisme then these ten faults are not sufficient to hinder christian Infants from baptisme Ninthly Master Tombes saith that Infants baptisme is an occasion of many unnecessary disputes fostering contention which can never be determined by any certaine rule such as these first baptizing Infants of excommunicated persons secondly baptizing Infants of apostates thirdly baptizing Infants of Parents that are not members of a gathered Church fourthly baptizing Infants of those whose Ancestors were beleevers and the next Parents remaining still in unbeliefe I answ the first and last of these the Church of England makes no doubt of nor of the second unlesse they turne Turks and so renounce the christian Religion and the third is a meer cavill of Independents for he that is baptized into the christian faith and Religion is a member of the christian Church where-ever he is then notwithstanding this argument christian Infants ought to be baptized Tenthly Master Tombes saith That Baptisme of Infants was opposed in the midst of the darknesse of Popery by the same men that opposed invocation of Saints and prayer for the dead and adoration of the Crosse I answer In the midst of that darknesse some light might be hid from those that sought to bring in the light of the Gospell but we need not to fetch proofe from those darke times for Luther denyed some part of Scripture to be the Word of God and he held consubstantiation ubiquity of Christs body and yet he withstood Popery more powerfully then any of those before him Then this cannot hinder Infants Baptisme Eleventhly Master Tombes saith the assertors of Infants Baptisme do not agree amongst themselves upon what foundation they may build it I answer Though severall men bring severall arguments for it this cannot 〈◊〉 it Againe they all agree in the command of Christ and the promise of sanctifying grace and the blessing and testimony of Christ on them and of that holinesse of distinction from Turks and Infidels and if some bring more arguments to confirme it shall this make it void and what truth is that which was never opposed by some then this cannot hinder Infants Baptisme Lastly Master Tombes saith Infants Baptisme seemes to take away one of the prime ends of Baptisme which was to shew and confesse himselfe to be a Disciple but this I have already answered severall times so then notwithstanding all these doubtfull arguments here is nothing that may justly hinder Christian Infants from Baptisme All these doubts are briefly mentioned by Master Tombes in the beginning of his Booke Intituled An exercitation of Infants Baptisme before his Answer to Master Marshall therefore I forbeare to set downe the severall pages to finde them Here I shall speake something touching re-baptizing or often baptizing because Master Tombes in his great Booke seemes to favour it saying If we had as cleare Scripture for Infants Baptisme as we have for re-baptizing our controversie would soone be ended and by other such like passages in his Booke It appeares that he favours re-baptizing or often Baptisme then suppose any that is baptized in the Church of England should question the lawfulnesse of their Baptisme saying I was not rightly baptized because I was an Infant and knew not what was done but this I have already answered then suppose another say I was sprinkled which is to rinse and not to baptize therefore I was not rightly baptized this I shall answer in the second point Then suppose another say I was baptized either by a drunken Priest that cannot preach and baptize as he ought Mat. 28.19 or else by a Popish Priest who had his Ordination from Popish Bishops therefore I was not rightly baptized and may be re-baptized But here I would know how our Anabaptists Preachers can prove their owne calling lawfull If they say that they are teaching Disciples then where is their Ordination it was either from men of other callings who have nothing to do in it or else they have none at all and how was their first teacher made it was sure the Divell that first moved him from his place and calling to become their Teacher And if they say his Calling was extraordinary like that of the Apostles then we would see their extraordinary Gifts and till then we cannot believe their Calling to be lawfull and so themselves ought not to preach nor baptize thus while they judge our Ministers they condemne themselves And for our Bishops and Ministers I answer and say That they were ordained by men of their owne calling to preach and to administer the Sacraments and thus it hath beene successively from the Apostles and although the Bishops had power and authority given them by men to rule over their Brethren which they ought not yet that did not make void that which they had from God for then that or any other sinne would make that or any other calling void so that a man must either live without sinne or be casâ—â—red of his calling so then our Ministers standing is lawfull and their Baptisme warrantable I need not speake of the Service Booke the Crosse and Sucplesse which were the onely things that troubled them but they are removed and yet they stand out as much as ever which shewes they have proud and froward hearts rather then any just cause given to them why they should forsake our Churches But suppose there were some exception against our Ministers entrance or execution of their office yet that will not make their Baptisme void the Lord was wrath with Moses and would have killed him because his child was not circumcised but when that was