make him tedious to the Reader as what he hath alleadged in Christ's being baptized by John chap. 19. pag. 162. with his conceited Question Whether Christ did preach before he did baptize All these Chapters being but strife of words and doubtful disputations I not striving for mastery but onely as engaged endeavouring to undeceive the deluded people in holding forth the Truth I seeing no edification for me to follow the flying shadows of needless conjectures altogether as unedifying as endless genealogies Therefore onely to the last Chapter wherein Mr. S. holdeth forth pag. 166. That Baptism doth not form a Church I answer That though Baptism doth no more form a Church then it formeth a believer no Church hath been found or acknowledged which hath not been baptized Therefore though through the falling away from the Faith Christians can experience that the work of grace in giving a seal to the Ministery and thereupon there hath been a yeelding up of one another to serve God with one consent whereby a Church hath been gathered before these members as in the Churches of all Independents they have been baptized yet if the said Independent Churches should in mercy have their eys opened as some can experience to see and submit to the minde of Christ in the Order of the Gospel whereby the first that is in baptism be last discovered then in this extraordinary work of grace the work of grace upon full trial being approved of that the said Church be found to be gathered Saints and the seal of the Ministery then the said Church as a houshold of faithful without breaking their relation of Pastor and Flock they may be baptized For we must not build upon another mans foundation Christ himself owning the man that cast out devils though he followed not the Apostles And though the Spouses sister want two brests yet was she owned for their sister Cant. 8.8 So that whatsoever work of God is wrought it is to be acknowledged provided that the Pastor of the said Church be baptized by such a Pastor of a Church that is under the practice of Baptism Thus much in answer to Mr. S's book as it relates unto Baptism To conclude I shall onely make answer to that which Mr. S. first objected against the doctrine of Baptism and concerning the denying of singing of Psalms in his Epistle Dedicatory Mr. S. Epist Dedic I have treated upon these two subjects viz. denying of Infant-baptism and singing of Psalms which eat mens affections and creep at the heart like a gangrene insensibly An Opinion that hath been always ominous and of a wonderful strange influence accompanied with the most dangerous retinue of Errours since the first Embryo of it was brought forth whether by the judgement of God or from its natural and secret connexion with other principles of darkness I will not determine onely God hath shewed some black characters upon it in every nation where it hath prevailed though we cannot but say Many Saints are innocently under the power of it To which I return this answer That Hypocrites drawn out of the element of the world receiving the new wine of the doctrine of the kingdom of heaven into the old bottles of their hearts Hymenius-like have made shipwrack of their profession makes not the Opinion always ominous nor doth the abuse of drink condemn the lawful enjoyment of the creature For if you had but tasted you might have experienced that the doctrine of baptizing of believers doth like all other Truths Joh. 17.17 so sanctifie and work through Christ such a spiritual union with Christ and all his Saints that indeed a blinde and profane soul cannot live in the element of it And therefore if any such appear that have owned it they either forsake the Church or they are cut off by the Church as withered branches however the evil complained of if ever it be visible though a Gangrene may be cured with the knife of Excommunication Yet on the contrary such inevitable evils attend Infant-Baptism that it is the very heart-blood and pulse of the soul of Antichrist and the onely partition-wall which hinders the communion of Saints and the greatest let to the gathering and uniting of all Saints into Truth and Church-fellowship that can be So that as long as it is in practice the smoak shall not fully vanish out of the Temple And therefore such black characters do point it out it being built upon the foundation of wrested consequences implicite faith blinde charity and pretended antiquity that Antichrist himself and all the profane sons of the world plead their own birthright-priviledge in it and rest under the cover or shelter of it Though I must with Mr. Sidenham conclude that many Saints do acknowledge it and as owned by the world do decry it And therefore it is to be hoped that as the Saints shall be more fully informed Saint-like they will renounce it and will submit Christ like unto the Ordinance of Baptism The second thing in controversie is the denying of singing of Psalms of which Mr. S. saith thus I hope when mens Hearts come in tune their Voices will likewise The former denies more fundamental principles as the Covenant in its extent and subjects the freeness of grace the riches of it working in the New Testament and contracts the Gospel leaving more grace visible in the Legal and Old Testament-dispensation then in the New Answ As concerning Singing of Psalms Hymns and Spiritual Songs though I hope to make these to appear to be distinct which Mr. S. conceiveth to be individually united yet as to the point in controversie about Singing this I have to say That as Christ shall more and more raign he shall rouze up and gather his Saints to be baptized into one body 1 Cor. 12.14 and united into and acted with the Spirit of Christ and his Apostles that their hearts will be in tune That as Independent Churches cast off Infant-sprinkling so Churches of Christ under baptism will return as some of them for the present are unto singing And yet I finde that those that are not under the present practice dare not deny their title to the Ordinance of Singing But that denying Infant-baptism is worse or that there is any evil at all but a submission to the Ordinance and Commission of Christ in denying of Infant baptism I must needs therefore further say That to pretend baptism of Infants to be helpful to exalt free grace is absolutely to deny the grace of God to be free which is conveyed without the Ordinance of baptism And that the childe of a reprobate may be as soon under the Covenant of Free-grace as the childe of a believer And that no man can judge who are under the Covenant of Free grace and who are not And therefore we do not baptize upon this account but as we see grace faith and consent visibly appearing And therefore their pretended light that will baptize the children of believers onely as
upon which Mr. S. would build a foundation is fallen to the ground and how then shall his doctrine for which he hath no foundation to make the seed of believers Church-members by vertue of the Covenant of which circumcision was a token be able to stand seeing it is so absolutely condemned and taken away M. S's and M. B's consequence for circumcision cannot be admitted of that Children upon that pretence should have baptisme of which Mr. S. is much mistaken in that he calleth baptisme the new externall signe and seal of the Covenant he having no Scripture to prove what he saith neither can he prove that baptisme is a seal at all neither is there any such thing in the covenant to be signed or sealed he as conceiteth Yet Mr. Sidenham p. 10. Saith First and chiefly we affirm this meaning circumcision was the same in substance with the Covenant administred under the Gospel since Christs coming in the flesh and spirit Secondly It was founded on pure grace Answ First then and chiefly I answer that here is a confounding of things that differ circumcision being called a Covenant but figuratively Gen. 17.10 It being in its own Nature the token of the Covenant Gen. 17.11 so that Mr. Sidenham saying that circumcision is the same in substance with the Covenant in the Gospel is partly mistaken as also in comparing circumcision with baptisme he being not able to finde any proof in Scripture that baptisme is either Covenant or Seal Secondly And that circumcision is not the same in substance with the Covenant under the Gospel Heb. 8 expresly declareth that when the Covenant whereof circumcision is a token and the new Covenant are compared that the new Covenant is established upon better promises Heb 8.6 then a temporall inheritance And yet Mr. Sidenham would have the best of promises in circumcision as in the next place doth appear in that he saith that circumcision was founded on pure grace and that it was a pure Covenant of grace Gal. 3.16 17 18 19 29. Answ That it may truly and clearly appear First that the Scriptures he produceth witness against him And secondly that he hath not rightly applied them let us observe 1. That that which he alleadgeth Gal. 3.16 that the promises were not made to Abrahams seeds as of many but as of one to thy feed which is Christ though we take this for Christ mysticall as Mr. Sidenham would have it yet here is nothing relating to circumcision in which if we mind it is said the promises were made not to the seeds which was of Hagar and strangers as well as of Isaac which promise had respect to circumcision therefore those promises being excluded which had respect to the seeds of many there is nothing of circumcision spoken in the 16. ver but of the promise which relates to Gen. 22.16 17 18. and that ver 17. speaketh nothing of circumcision there are three things mentioned in the said verse Covenant Law and Promise the first two whereof the Covenant and Law are onely named as that they could not or cannot disannull the Promise which is made as I have proved before unto Abraham Gen. 22.16 17 18. and unto Abrahams seed which are the children of God by grace and faith called to walk in the steps of Abraham Rom. 4.11 12. as I shall presently more fully declare therefore in that God made a gracious promise to Abraham because Abraham did believe in God when he should have sacrificed his sonne Isaac therefore this promise hath respect to Gen. 22.18 for you see this is not called a Covenant but a promise which was made to Abraham ver 16 17. and therefore that all that is spoken by the Apostle ver 18. as is above mentioned as the verses are alledged by Mr. Sidenham Gal. 3.16 17 18 19. doth not hold forth any thing to make Mr. Sidenhams pretence that circumcision is founded on pure grace or to be a Covenant of pure grace is fully discovered And therefore 2. That in the next place I may make it appear that Mr. S. hath not rightly apprehended these Scriptures in calling circumcision from thence a Covenant of pure grace This I say To be founded on pure grace or that God of his pure grace or good will was pleased to look on Abraham so as to give him a temporal promise or a seed according to the flesh is not to be denied yet this makes not the gift to be pure grace as if God in his pure grace give the wicked meat drink and cloathing doth not prove that their meat drink and clothing is pure grace Therefore however circumcision the signe of temporal mercies was given on Gods part of his pure grace it makes not the Covenant to be pure grace which as I said in the contents of the 8. chap. to the Hebrews is called a Covenant of temporall promises for all spirituall promises which were made to Abraham were not by vertue of circumcision but in that as the Apostle saith Gal. 3.8 God foreseeing that he would justifie the Heathen through faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed which words are expresly mentioned Gen 22.18 and cannot be found Gen. 17. circumcision relating to Nations that should come of Abrahams seed in which temporall promise the Gentiles had no Interest but as they submitted to the Jews Therefore it s clear enough or the Sun cannot shine more clearly then that the seed of Abraham being believers or walking in the steps of Abraham Gal. 3.7 9. Rom. 4.12 circumcision the token of a temporall covenant did not hold forth this spirituall mercy which God upon Abrahams sacrificing of his Sonne promised Abraham even to bless all Nations in him as hath been at large discovered And therefore that which Mr. Sidenham saith that the Apostle useth the same expression in Heb. 8.10 where he speaketh of the new Covenant which was as Mr. Sidenham pretendeth used Gen. 17. I will be thy God and the God of thy seed In this he may see how partially he is blasted to favour his own imagination For first God doth not onely say as in Gen. 17. I will be a God unto thee and thy seed after thee but in the new Covenant he saith not onely that He will be a God unto them and they shall be a people unto him but to shew that this new covenant is upon better promises God sheweth that he will work a work of grace even to write his Lawes in their hearts c. this God never promised in circumcision and that God in circumcision did onely it relating to all the world promise no more then to be a God in providence unto them or to make good his promise or covenant to give them the promised Land read Levit. 26.44 45. 2 King 13.22 23. and there you shall fully be informed and therefore you may see that circumcision is no covenant of pure grace or equivalent with that new covenant under the
22.16 17 18. compared with Gal. 3.6 7 8 9. Rom. 4.12 16. Now that Abraham was a believer before Gen. 17. so that God did bless Abraham and that circumcision did seal his Faith he had though not as the Apostle saith by circumcision Rom. 4.11 I do grant but that God gave Abraham in circumcision more then Abraham begged of God Gen. 15.3 48. or that God did give Abraham more then an inheritance of which circumcision was a token Gen. 17.4 11. this I defend and that therefore circumcision was not an administration to make Church-members I desire this being so much mistaken to produce these reasons to the contrary 1. Because they did not circumcise in the Temple or by a Priest but a woman Exod. 4.25 and others did circumcise Josh 5.3 2. A stranger by circumcision was not said to be of the Church but as one of the Nation Exod. 12.48 and if any refused to be circumcised they were not to be excommunicated out of the Church but to be cut off out of the Nation Gen. 17.14 and that the Church is not the Nation Reason the seventh proves 3. The Female was not circumcised and yet Hanna and other Women were of the Church and if in the Man the Woman might be admitted into the Church why might not the Woman in the Man be baptized and receive the Lords Supper since they would have baptism to succeed circumcision 4. Because God said that the Covenant of which circumcision was a signe Gen. 17.11 was a covenant in the flesh Gen. 17.13 and God did never promise more then a temporall inheritance in that covenant Gen. 15.3.18 compared with Gen. 17.3 4 5 8. 5. In the case of Dinah marrying with Sichem all that was desired of him was this that they should be one people if Sichem c. would be circumcised which was done without any change of religion Gen. 34.22 24. and though it might be supposed as we do with our children they would endeavour to learn them and make them submit to their Religion yet all this endeavouring like the paines that we take in the nurture and admonition of our Children did not admit or make them visible Church-members but onely made preparation for their admission as the next reason will fully clear it 6. Because to the Jews God said Gather my Saints together unto me those that have made a covenant with me by sacifice Psal 50.5 and Zeph. 3.9 it s prophesied both of Jews and Christians that they should serve God with one consent Therefore Children not sacrificing whereby there might be a visible appearance of Faith and Repentance and they not being willing or knowing to serve God with one consent could not be of the visible gathered Church or they were not visible Church-members for to make a visible Church member there must be something appearing in the party that is to be admitted so as to give his consent but in a Child we have or see nothing that represents the face of a Church-member 7. Children by circumcision were not made Church-members because after they had been circumcised they were presented unto the Lord in the Temple and our Saviour did no more for them when they were brought unto him then bless them by praying for them Mat. 19. 8. God was said to have a Church in the Wilderness Act. 7.38 and yet for forty yeers together they were not circumcised and therefore circumcision made not a Church if baptism as Mr. Sidenham saith doth not make one for so he saith pag. 166. Baptisme doth not forme a Church 9. Because the Gentiles had a Church as Mr. Baxter hath notably proved by Job c. and Abraham was of the Church before and yet the Gentiles were never circumcised and Abraham had not been circumcised but that God made circumcision a signe of the covenant which was to give him a seed by Sarah and to make him a Father and Sarah a Mother of divers Nations Gen. 17.6 16. for as all Nations whether Jews or Gentiles are blessed in Abraham this was not by circumcision but by oath and promise made to Abraham Gen. 22. â—6 17 18. as the Apostle Gal. 3.9 compared with Heb. 6.13 14. fully declareth and therefore we do not look at circumcision that it did admit unto the Church or that baptism should succeed it circumcision relating to temporal promises 10. Because these words in the covenant whereof circumcision is a signe I will be thy God and o thy seed after thee were onely spoken of God that he might manifest himself to be a God in providence to make his temporal promise good to Abraham and such strangers that should sojourne with him God excepting against none in circumcision as he doth in point of salvation and therefore God expresly declared his meaning that in respect of the covenant whereof circumcision was a signe he was their God to make good his promise to give them the Land of Canaan Levit. 26.44 45. and in that he condemned and tooke away this circumcision making a new covenant not according to the old covenant declares that the old covenant had no spiritual promises Heb. 8.6 7 8 9. 11. That Mr. Sidenham and Mr. Baxter making circumcision to bring Children into the Church is but from their own wrested consequences for there is no such Scripture that saith Circumcision makes a Child a member of the Church neither is there any Scripture that can prove circumcision a covenant of pure grace or that baptism doth succeed it upon which they ground their conclusion or consequence 12. If baptism should succeed circumcision then it could not be said that baptism is the like figure of Noahs Ark 1 Pet. 1.21 in which there was no Children nor did any enter into it but such as believed the word preached unto them 13. They were debtors to the Law not by covenant or contract the Law being made four hundred and forty yeers after circumcision Gal. 3.17 and therefore they were debtors to the Law by consequence as a thing that followed and was after imposed upon the people so that they were not circumcised upon that account 14. They were twice circumcised The first time in token they should inherit the promised Land And the second time as being come to possess it Joshua 5.2 therefore circumcision did not make them Church-members The great thing then which Mr. Sidenham pag. 9. speaketh of in this controversie the nature of the covenant being fully and plainly discovered it s too apparent that he hath been too much discipled by the Jewish rabbies in making the Covenant by their traditions and doctrine greater then ever God intended it whereby the promise and oath God made to Abraham whereby he is the Father of the faithful hath been over-looked Therefore Mr. Sidenham failing to make good his hinge and maine weight in thinking to make all promises to Abraham as Father to the faithful to be held out in circumcision and that it was a seal of the covenant
and baptism a seal of the new covenant in all which his errors and mistakes have been plainly discovered yet I would not have Mr. Sidenham or any of his judgement to think that I have denied him that which may be some have or he hath expected to have granted him as I should readily have done if it had been Gods truth in relation to the covenant whereof circumcision was the signe as though if Mr. Sidenhams and Mr. Baxters consequences were granted him he could thereby prove his infant-baptism for this I say that though he were certain that a Child were in the new covenant of the Gospel yet no visible fruit of holiness of profession of faith coversation and willing desire of baptism being made to appear secret things belonging unto God and we being commanded as any shall be discipled to baptize them it s not in Mr. Sidenham c. to gainsay Christs will and power to make the admission into the Church according as he fancieth by any pretended pretences consequences or precedents or to admit a Child or ignorant person not being by Christ tolerated seeing according to his own pretended light he did not regulate circumcision to a former administration neither is there any Scripture to prove that baptism succeedeth circumcision but both by command and example the Scripture doth prove the contrary therefore in the simplicity of the Gospel except Mr. S. will flee from Scripture and justifie the falling away from the faith so that in this point of Infant-baptism he should comply with the tradition of Popery he hath hitherto produced nothing to uphold his controversie in this great thing foundation and hinge which I have answered To proceed then Mr. S. p. 22. Infants if believers were never cast out of the visible Church of Christ of which they were once in Answ According to that maxime Omnis privatio implicat habitum you know that every dispossession implieth a possession Infants cannot therefore be cast out of the Church before he can prove them admitted and if Mr. S. or any man living can tell us by what visible administration Children were admitted visible Church-members before the time of Abraham or in the Gentiles Church or by what Scripture they are said to be admited members by cirumcision I shall admire him and them and acknowledge their discovery desiring him till then not to conclude that we do cast them out or deny them any thing that can be conscientiously granted them Mr. S. chap. 4. p. 30. In that Mr. Sidenham doth make a twofold distinction of being in covenant in relation to the election of grace and secondly to be in covenant in facie visibilis ecclesiae Answ To this I answer first that onely the elect are in covenant of saving faith which is called as he saith by Divines intentionally in covenant as God intending onely to save them I agree onely this may be observed 1. That the election of Grace is not by the Covenant whereof Circumcision is a signe 2. That if upon this account that is Predestination we should look on children then children of believers as well as believers Papists Turks and Infidels may be in the Election even before they be called and yet this will give no liberty to children until their secret election be made visibly appearing through a gracious call Act. 2.38 2. In that Mr. S. tells us that there is a being in Covenant in facie visibilis Ecclesiae in the face of a visible Church I confess that a visible Church should have a race so that they may see hear and speak with one another to yeeld up themselves to serve God with one consent Zeph. 3.9 but how he will make Infants in swadling-clouts such visible members I know not For want of such a face of the Church Mr. S. I suppose excludes Infants from the Lords Supper though he confesseth that thereby the Church is made one body pag. 169. and so doth the Apostle 1 Cor. 10.17 And I do absolutely deny that ever there was any such Covenant by vertue of which God said a childe should be counted a member of the visible Church Therefore Mr. S's Scriptures to prove that by Covenant children were brought into the Church are to be examined 1. As to that place Rom. 9.4 which Mr. S. produceth I answer that it onely holds forth the several priviledges belonging to the Jews but doth not hint so much as one word that by Circumcision children were brought in facie visibilis Ecclesiae or made members of the visible Church 2. To that place Deut. 29.10 12 13 14. I answer It is not at all proved that Circumcision did at all relate to Religion but that God said that he would make them a people as he promised Gen. 17.6 16. to make Abraham a father of many nations and so Sarah should be a mother of many nations as I have proved before of which Covenant Circumcision was the signe 3. To that place Joh. 15.2 and Job 1.11 I cannot see the least conjecture of a Covenant 4. To the last place Psal 50.5 Gather my saints together that is make a visible Church This I acknowledge but that any children were gathered the next words tell him who they be that God would have gathered even such as have made a covenant with sacrifice not such as are of the covenant whereof circumcision is but a signe but such as have made a covenant with me saith God in sacrifice so that we finde no shadow of proof in the places produced by M. S. that children are of the visible Church To another relation Mr. S. chap. 5. page 35. endeavours to open that place Acts 2.39 For the promise is made unto you and your children c. Answ In the pretended opening of which Scripture Mr. S. indeed hath so over-veyled the same and shut it up in Logical Distinctions Critical Questions and Wrested Applications that I may say of this Scripture as the parents said of their son It so clearly shineth that it is able to answer for it self These be the words Repent and be baptized every one of you in the name of the Lord Jesus Christ for the promise is made unto you and to your children and to all that are afar off even as many as the Lord our God shall call Now the promise here which Mr. S. omitted as the antecedent to be related was to receive the holy Ghost by such as did repent and were baptized and who are here said to repent to be baptized to receive the holy Ghost but such of them and of their children and them that are afar off and of their children with this restriction even to as many and no more then the Lord our God shall call So that here is a plain restriction and application to whom this promise is made even to as many as the Lord our God shall call And therefore no heart could desire a more full and plain expression of the minde of God And therefore Mr.
the Father and of the Son and of the holy Ghost c. Answ That as a Scholar he hath ingenuously acknowledged the original Go ye therefore and disciple unto me that is Go and teach I do agree with him and so I shall if with the like ingenuity he appear in the interpretation of the words thus rightly translated unto us Mr. B. p. 4. Before I come to argue I will tell you what is meant by a disciple A disciple may be taken in the larger sence as those that are actually believers and then to the making of a disciple some things may concur effective and some things conditionaliter Answ If Mr. B. had gone the plain way to worke as his title so often proclaimeth then he would have lightned one candle by another the first being lightned from the fire of the Altar I mean he would have explained the Scripture or commission of Baptism by some other Scripture but failing herein he hath supplyed the want with Logical distinctions a strange voice which the sheep cannot hear and therefore as not acquainted with conditionaliter and effective they cannot give the right hand of fellowship to Mr. B's as being none of Christs disciple and therefore while I had thought to have returned an answer to those distinctions Mr. B. having reconciled himself in telling us what disciple he will pitch upon in his next chapter there you may expect a further discovery M. B. chap. 3. p. 3. By Disciple I mean as in the text those that are de jure or incompleatly Disciples Answ If this be the Disciple you pitch upon out of the great choice that you afforded us It s strange that Christ that is most glorious in all his works and in whom the Saints are compleat should command to baptize an incompleat Disciple truly M. B. it were well you had found some other master for him and not Christ As if Christ should say Go and make incompleat Disciples which indeed is no less then an implicite contradiction all being compleat in Christ Col. 2.10 And I wonder M. B. should think a Child an incompleat Disciple if he will walk by his own pretended light in that p. 132. he saith that indirectly and remotely the discipling of the parent is the discipling of the seed and yet the seed for all this though upon his account it be twice discipled yet it is still incompleat and will be so for all M. B. can do though he had his desire that Children should be cofirmed that is to speak plain English Bishopped p. 120. And therefore M. B's distinction may suit with the Poets fiction which by casting of stones created Disciples which at first were in compleat or rude but afterwards were more compleated and therefore it would too much savour of partiality to admit of his Logical distinctions seeing in stead of expounding we find the text by M. B. so confounded and overvailed with blind and impertinent distinctions for indeed to tell you the naked truth baptisme doth not make a Disciple or a believer though believing Disciples so called by grace ought to be baptized that is buried or covered over or humbled to God in water in the name of the Father Son and holy Ghost so that to be a Disciple and baptized are two distinct things though both are united or married together in the same Gospel-Ordinance and therefore M. B. ought not to imagine as the blind world conceiteth that baptisme maketh a Disciple or believer or as they say a Christian for to be a believer and Disciple is to be a Christian who as a Christian he cannot be so adjudged except he be baptized And therefore all the course that M. B. taketh in sprinkling or pouring water upon the face of the Child will not do the feat Neither can that which M. B. saith p. 14. be approved of that the matter of a Disciple in a natural way is nothing but our being be granted him for if by nature or as we have a natural being we are Disciples then the worke is done to our hand and Christ might have saved his Disciples a great deal of labour in commanding them first to disciple by teaching and then to baptize And if by nature or our being we have that miraculous priviledge why are we called by nature the Children of disobedience so that for any thing I can find as none of M. B's distinctions are proved by Scripture he cannot prove that his incompleat disciple either in matter or forme is the taught Disciple that is commanded by Christ to be baptized And therefore I would not have troubled my self any further but that I find M. B. so averse against the way of discipling according to the express command of Christ in his text which he pretendeth to explain unto us as like the envious man he denies his own discipling saying He was discipled by education p 133. whereby he puts out both of his own eyes whereby we might lose one of our eyes or he might have a sandy foundation to raise an argument against discipling by teaching therefore I have this further to tell him If education made him a Disciple then baptisme did not and questionless if he were well educated he heard the word and was Timothy like taught the Scriptures of a Child which through the Spririt of grace are able to make us wise unto salvation and though a work of grace cannot be discovered yet all education and knowledge and waiting are little enough or it is but the means that God hath appointed for discipling and yet with M. B's leave whatsoever he thinks yet we judge in the rule of truth that to attain to common knowledge of the outward profession of Christ doth not make a Disciple except the day-star hath so risen in his heart and his judgement be so brought unto victory that he as is prophesied Psal 110.4 be willing as well as able in the day of power to submit as called or desire as the Eunuch did in his own person to be baptized till this work be wrought we judge one is not as before baptism they ought to be fully discipled for such a discipling as M. B. speaketh of unto which he had attained by education suits with or may shake hands with his incompleat Disciple And therefore if the Disciples of John being ignorant of the holy Ghost were discipled again and rebaptized for any thing I can see the work through disaffection is not so compleat but that Priscilla and Aquila may schoole great Apollo and most may learn to be Disciples seeing the incompleat Disciple which M. B. speaketh of in his interpretation or rather prevarication of the commission of Christ cannot be approved of And here M. B. giving over his text I mean speaking no more of it then of the first words Go and disciple he not as I expected proceeding to baptize them therefore in regard our difference lieth very much concerning the right use of the element of water which
and judge of him as from full satisfaction proceed to baptize him when by teaching the party is discipled and therefore God in his wisedome that giveth every thing its name doth not approve of calling a Child a Disciple neither can baptisme make a Child or any man a Disciple how would Mr. B. then make a Child a Disciple but because by grace as any is taught to profess to follow Christ and is so discipled as a Disciple and as a believer we do baptize them Thus having answered Mr. B. first Argument and reasons whereby he would have proved a Child a Disciple his enterprize failing to prove a Child a Disciple to make work for Poedo-baptisme he produceth this his second Argument Mr. B. 2 Argu. chap. 4. p. 23. My second Argument and therefore the cheife I make use of is this All that ought to be admitted visible Church-members ordinarily ought to be baptized But some Infants ought to be admitted visible Church-members Therefore some Infants ordinarily ought to be baptized Answ Of this second Argument Mr. B. giveth this superlative encomium that this is his chief but believe me if he could have made his first Argument good whereby a Child might have been discipled he then had had commission for what he had said and therefore he failing to make his incompleat disciple to be baptized he would now see what he can do to make a consequence from his first Argument whereof this second is but a shadow for if Children be not Disciples they can be no members of the Church visible but they are not Disciples for indeed to be a disciple a member of a visible Church differeth no more then that a man that intendeth to list himself to be a Souldier and is approved of onely wanteth an opportunity to have his admission or approbation so a Disciple as soon as he declares himself and is willing to yeild himself up to serve God with his Saints is made a visible Church-member but that this work of wonder did ever appear in Infants that they were ever heard thus to declare their good affection to the government of Christs church I never yet heard and as soon as I hear them I will submit to Mr. B's Arguments and say that those Children thus declaring themselves for Christ and his Church must needs be admitted visible Church-members but till this appear visibly I desire Mr. B. would content to forbear to intrude them since Christs commission will not give leave for such to be baptized in his name that know not Christ or yet have not named him and yet Mr. B. to prove his second Argument forgetting his promise that he would not meddle with other mens Arguments hath scraped up all the thredbar'd impertinent consequences that any before had pretended to have blocked up the mouth of the Cannon or to make the worke more tedious to gain-say or oppose him while therefore I was intending to have lighted a Candle to have discovered or rather dispelled this great cloud of darkness Providence so ordered it that a book intituled A Christian sober and plaine Exercitation on two grand practical controversies of this time Baptisme and singing of Psalmes writen by C. Sidenham teacher to a Church of Christ in New-castle being brought unto me and I finding upon perusal thereof that it treated as sufficiently of all Mr. Baxters consequences and with no less advantage to his cause and in that Mr. Sidenham with his party hath as powerfull an influence to stop an ear Therefore I thought that I might bear better testimony to the truth to answer Mr. Baxter in Mr. Sidenhams booke in which way I take no more liberty then he hath done with the right worthy and Apostolical Mr. Tombes And yet before I proceed according to my promise I desire to hint something to Mr. Baxter upon the fourth particular which I first mentioned 4. That Mr. B. hath contradicted himself in speaking evill of the Ordinance of Baptisme as by his two Arguments will appear is to be discovered Mr. Baxter chap. 12. p. 134. his first Argument That which is a plain breach of the sixth commandment is no Ordinance of Jesus Christ but a most hainous sin But the ordinary practice of dipping the head in cold water is a breach of the sixth commandment Ergo it is a most hainous sin Answ It is impossible that an effectually called Child of God can raise this Argument without check of conscience or contradiction he approving of the way of baptisme in Brasill and yet in his Argument contradicts the same practise of Christ upon the pretence of the cold climate and custome of the Country Alas Alas this needs no answer for hereby the Scripture is experienced their oâ—n â—ongues shall make them fall or at least Mr. B. I hope is ashamed or may be ashamed of this cavilling scandalous Argument in making a Christians submission to the Ordinance of Christ a hainous sin and in telling us it is good for nothing but to dispatch men out of the world and to ripen Church-yards these be his words What if he had lived in the time of circumcision he that can dispence to prevaricate Christs command in baptisme by pouring a little water or sprinkling a Childs face with two or three drops of water certainly if acted with the same Spirit he would have thought the ripple of a pin or a drop or two of blood to be spilt to have been sufficient to have answered the command in circumcision Mr. Baxter 2 Argument If it be a breach of the seventh commandment Thou shalt not commit Adultery ordinarily to baptize naked then it is an intolerable wickedness and not Gods command But it is a breach of the seventh command to baptize naked Therefore it is an intolerable wickedness and not Gods command Answ I am ashamed to name Mr. Baxters lightness in mentioning upon supposition onely the Maids of Bewdley though we have no example for being baptized naked nor any thing against it and therefore as an indifferent thing a Saint may as well be baptized naked as Saints prophesied naked yet it is well known that Garments with decency are approved of And will Mr. Baxter argue against an Ordinance because some probable evill may ensue why then doth he administer the Lords Supper seeing probably so administred many eat and drink their own damnation not discerning the Lords Body or why doth he allow of marriage meat drink and apparell seeing abuse hath been found in them why doth he therefore upon uncertain conjectures speak evill of the way of God in the administration of baptisme may he not be ashamed thus to contradict himself what is Christs command to be observed in a hot Country and not in a cold when were any killed with any one of the diseases that he hath reckoned though to some thereof baptisme hath been a present remedy In regard therefore Mr. Baxter hath so presumptuously shamelesly scandalously and malignantly spoken evill against the express
And seeing by Mr. S. children were not baptized by John and yet all Judea and Jerusalem and all the regions round about Jordane came to Johns Baptism Mat. 3.5 I hope he may be perswaded that countrie and housholds may be baptized and yet children ignorant and profane according to Christs command may justly be debarred of the said Gospel-Ordinance Mr. S. ch 7. p. 49. 1 Cor. 7.14 Else were your children unclean but now are they holy Answ All that are of Mr. S's judgement are so partial and do so apparently contradict themselves in the application of holiness as pretending it relates unto childrens Baptism in that as they pretend to bring children into the Church in that they say they are holy so on the contrary they excommunicate them out of the Church from being partakers or members of the Body or Church in the Lords Supper because they want saith and holiness which is required in all communicants Therefore I care the less to trouble my self or others in further answering this wrangling consequence for they themselves shew sufficiently that it is not relative holiness as being appropriated to God as the vessels in the temple 1 Sam. 21.5 but it is the holiness of conversation which we nor they cannot see in a childe the ground with faith of admission into an Ordinance which rule as they walk by in admission unto the Supper so by the same rule they ought to walk in the admission into the Ordinance of Baptism And therefore Mr. T. is not as Mr. S. sayth too critical to enquire whether children holy inherently imputatively or invisibly for unless there be a manifestation of holiness as the fruit of the inward grace we see not a disciple and therefore man being judge of Baptism cannot by the rule or commission of Christ judge a childe to be baptized And therefore as Fryer Toiâ—is consequence That because Angels were holy we may pray Hallowed be thy name so Mr. S. pretending children are holy ergo we may baptize them is equally to be condemned Mr. S. chap. 8 9. In which he endeavours from the cutting off the Jews and ingraffing in of the Gentiles to relate to a visible Church-membership in answering Mr. Tombs eight Arguments to the contrary To which I answer That without any partiality I cannot see but that Mr. T 's eight arguments are so unanswered by Mr. S. that it were to eclipse Mr. T 's light and to take upon me an unnecessary task to answer Mr. S. Mr. Tombs's eight Arguments shining more glorious through the opposition made against them That I may therefore onely hint something that may further discover the mystery of cutting off and graffing in c. I conceive it cannot be understood of visible Church-membership which is but a consequence and effect of Preaching but hereby God hath declared in a more general way his total withdrawing away of his presence as denying the Jews and affording of the Gentiles the means of salvation So that we may understand root and branch as root and rush or branch is explained Isai 9.14 And therefore as Paul Acts 13.46 sayth It was necessary that the word of God should first have been spoken unto you but seeing you put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles thus there was a cutting off and ingraffing in rejecting the Jews and affording of the Gentiles of the means of salvation To proceed Mr. S. chap. 10. pag. 88. sheweth the harmony of Matth. 19. with Mark 10. and Luke 18. concerning the bringing of Infants to Christ and his acts towards them Answ Not to occasion discord to such a harmony the ground of Mr. Philipus consequence which I though thought many are not of that opinion the strongest consequence that is pretended for Infant-baptism therefore that Mr. S. c. may see that we do desire to declare that we are so acted with the Spirit of Christ and his Apostles to follow his steps 1 Pet. 2.21 who is our forerunner Heb. 9.20 in every thing whereby the reign of Christ in raising men up in the spirit of the Apostles and Prophets Rev. 20. may be made visible that we may profess to imitate Christ Miracles excepted in all things in that Christ in all things was the great servant of God in obeying Isai 42.1 Therefore I humbly conceive they are not to be judged that are made willing to imitate Christ as in praying for a blessing for meat and drink and to bless the elements of bread and wine in the Lords Supper if they also shall in imitation of Christ bless children by praying for them yet in this we have not the least ground at all for the Gospel-ordinance of baptism though herein our Hannab-like love and care of children to seek God for them and that they may be brought up in the nurture and admonition of the Lord is discovered Mr. S. chap. 11. pag. 103. wherein the method of God in the Old Testament of a administring Ordinances in families and baptizing housholds in the New Testament how far it contributes to Infants baptism Answ Though I acknowledge as Mr. S. hath declared that Abraham and his house was circumcised and might alleadge that Abraham had no children in his house Ishmael being thirteen yeers old and Isaac as yet unborn when Abraham was circumcised yet this needeth not to be alleadged for Mr. S. cannot prove that Abraham was brought into the Church he being in the Church before and Israel his son if he were called to offer or bring his offering unto the altar was also a visible member of the Church Psal 50.5 And besides Circumcision being but the signe of a temporal covenant Gen. 17.8 11. as I have before fully proved therefore I see no ground from Abraham's houshold being circumcised to be a president or method as you call it for bringing of children which cannot profess seeing upon profession Christ hath ordained all to be called to the Ordinance of Baptism And that which puts all out of doubt the Scripture it selâ— clearly removes this scruple or supposition in that when whole housholds were baptized as in Acts 10. Cornelius and all his house feared God and of the Jayler and his houshold that was baptized it is said that he and all his house heard the word of God Acts 16.32 was baptized ver 33. believing in God with all his house vers 34. And when Paul baptized the houshold of Stephanus 1 Cor. 1.16 it 's said in the same Epistle chap. 16. vers 15. that the houshold of Stephanus addicted themselves to the ministery of the Saints so that there is a constant method to the contrary If there then had been a childe in Lydia's house she going to hear not knowing of Baptism a thousand families not having little children as either not being married barren or ancient I conceive the like would have been mentioned And therefore I do not say as Mr. S. saith chap. 6. pag 47 that
from free grace pretended is most full of darkness And if free grace had been a ground of baptism man could not have been the judge And that God doth require man to do nothing ignorantly or doubting and therefore hath expresly commanded though hypocrites may falsly pretend to submit unto the Rule and in admitting them upon that account man is no offender who we shall baptize even every one that is discipled by teaching And therefore we leaving to act upon the pretence of the Covenant of Free-grace we do not deny children any outward warrantable priviledge that was granted them before Abraham's days in his days or ever was done by Christ or his Apostles in presenting them to God in praying for a blessing for them and to bring them up in the nurture and admonition of the Lord that as soon as ever this secret will of God in his free grace shall be revealed They may according to the command and example of Christ and all his Churches pass the Gospel-Ordinance of Baptism QUESTIONS and ANSWERS concerning the baptizing of Believers onely the manner of the administration of the Ordinance with the reasons that may induce the Magistrate to encourage the preaching thereof in Publike Question 1. WHether is Baptism a Gospel-Ordinance Answer In that ‖ Mat. 28.19 Christ himself is the author of it and did after his †Mat. 28.7 16. resurrection from the dead immediately command it and that all the Saints upon their profession of saith were accordingly baptized Therefore Baptism doth appear to be a Gospel-Ordinance Quest 2. Whether may baptism be called a Seal Answ In that man is judge of baptism and that it is against the wisdom and truth of God to seal to a blank or * Rom. 7.4 5. uncertain condition therefore baptism is no Seal though commonly so called Quest 3. What do you call Baptism if it be not a Seal Answ Baptism is a ‖ Heb. 6.1 2. principle of the foundation of the doctrine of Christ a Gospel-Ordinance the †1 Pet. 3.21 answer of a good conscience towards God and man and a †1 Pet. 3.21 figure of salvation Quest 4. What is the end for which baptism was ordained Answ In that Christ commanded to * Mar. 16.15 preach the Gospel to every creature and yet onely to baptize such as are ‖ Mat. 28.19 discipled or are taught the word of God or believed it doth therefore clearly appear that God in Christ did ordain Baptism to this end that Christ might * 2 Cor. 6.16 separate the election of grace by ‖ Mat. 28.19 calling them out of the world into the †Acts 9.19 27. fellowship of the Church and to unite all so called in the profession of saith in their baptism and * Act 9.39 breaking of bread in which they communicate Quest 5. How can you prove that by these words of Christ Go and preach the Gospel to every creature Go and make disciples and baptize them He that believeth and is baptized shall be saved is so to be interpreted * Acts 2.41 compared with 46 47. that none but those that believe are to be baptized Answ Because the Apostles and Church of Christ did thus understand them as by their doctrine and practice doth appear Quest 6. Where have the Apostles taught that none but those that hear and believe should be baptized Answ In that the Apostles have taught that those that are baptized ought to * Acts 2.38 repent be ‖ Act. 2.39 Rev. 18.4 called out of the world have the †1 Pet. 3.21 answer of a good conscience towards God and man and have declared that * Act. 8.37 unfaithfulness hinders baptism therefore by their doctrine it doth appear that none but such as hear and believe should be baptized Quest 7. And did the Apostles onely baptize believers Answ Yes verily they onely baptized visible professors as when they ‖ Act. 8.12 believed Philip preaching the things concerning the kingdom of God and the Lord Jesus they were baptized both men and women and when †Act. 10 2 44 48. housholds were baptized the Scripture doth declare that they all †Act. 10 2 44 48. feared God received the †Act. 10 2 44 48. holy Ghost * 1 Cor. 1.16 with chap. 16.15 gave themselves to the ministery of the Word of God †Act. 26 32 34. heard the word of God †Act. 26 32 34. rejoyced in God and †Act. 26 32 34. believed Qu. 8. If this be so then neither children nor unbelievers ought be baptized Answ It 's true indeed for as in Circumcision when the male was onely named the female was excluded so when Christ onely ordained that those that hear and believe should be baptized unbelievers and children must needs be excluded Quest 9. How comes it then to pass that this doctrine of baptism hath not been before revealed Answ Though the doctrine of baptism hath been always professed yet it hath not been generally received for these reasons 1. Because there was ‖ 2 Thess 2.1 2 3. a falling away from the faith whereby all the Ordinances of Christ were perverted and corrupted by the †Rev. 15.8 smoak which was to continue till the Lamb's souldiers should procure the free course of the Gospel 2. The tayl of the beast is to strike down the * Rev. 12.4 third part of the stars even learned men c. not under the powerful means of information which shall walk under the sparkles of their own Consequences 3. Because that though Antichrist before these times hath been revealed as opposing the person and merits of Christ yet the Ordinances are but beginning to be cleared in discovery whereof the Church begins to be restored to the purity of the primitive time of Christ and his Apostles 4. In such a case as this where things are admitted as Infant-baptism being the religion men were brought up in though godly yet it is not questioned till men be put upon it or otherwise by God extraordinarily called for which cause Infant-baptism hath not been much questioned Quest 10. What will become of all the world the unbelievers and children if they be not baptized Answ Christ must be preached to all the ‖ Mark 16.15 Gal. 6.6 world to every Parish even to capable children and unbelievers c. And as they shall have an ear to hear and be †Rev. 18.4 called out of Babylon they ought to be baptized and receive the * Act. 2.42 Lords supper with the gathered Churches of believers Quest 11. How shall we be able to judge believers Answ By the ‖ Joh. 15.8 Mat. 5.16 fruits of their profession or holy conversation and in that they are willing to be united unto and †1 Joh. 3.14 love the Saints and submit unto the * Mat. 18.17 Act. 2.41 government of Christ under the Gospel Quest 12. But