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
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
BAPTISM Without BASON OR Plain Scripture-proof AGAINST INFANT-BAPTISM I. By way of Answer to Mr. BAXTER's Arguments and to the Exercitations of Mr. SIDENHAM Teacher to a Church a Newcastle concerning Infants Baptism for which that their pretended Consequences are from Concessions not to be granted and from Scriptures as mistaken and absolutely wrested is clearly discovered With II. Several Questions and Answers positively holding out the minde of Christ in Baptizing of Believers onely and that the MAGISTRATES may be induced more and more to encourage the preaching thereof in publike III. A DECLARATION written to the Election of grace who for want of information are of contrary judgment Written by William Kaye Minister of the Gospel at Stokesley And Jesus being baptized and praying Luke 3.15 And the eunuch said See here is water what doth hinder me to be baptized And Philip said If thou believest with all thine heart thou mayest And they went both down into the water both Philip and the eunuch and he baptized him Acts 8 36 37. Read and then judge withhold not the truth in unrighteousness Rom. 1.18 London Printed by Ja. Courel for Rich. Moon at the seven stars in Paul's Church-yard neer the great North-door 1653. To all the brethren of the MINISTERY within the Election of Grace which unfeignedly desire to preach Christ and baptize in his Name in Truth and Sincerity Truth and Peace be multiplied IT 's very well known that though the stumbling-block which some have cast in the way of Gods people occasioned through the falling away of some stars from the heaven or fellowship of the Churches is now so gloriously removed that divers Saints are return'd to their first love and those that like Caleb and Joshua the faithful Churches which never backslided have kept their garments of Gospel-profession adorned with such meekness truth and moderation so that they cannot shut out Christ as though no Prophet could come out of Nazareth And now though they may look home and see some of their own plants so baptized into one body 1 Cor. 12.14 and kept in such union with Christ the Head and his Body his Churches as not to walk a step without a step of their forerunner going before them 1 Pet. 2.21 Heb. 9.20 And that their consequences also will not uphold Pedo-baptism though they should be granted them being like the Old Covenant on which they are grounded waxen old as ready to vanish away Yet for all this you know that all the Election of grace excepted must needs veâ—iâ—e the Proverb Can the leopard change his spots Jer. 1â— 23 And therefore they are so blinde and cannot see deaf and cannot hear and are so set on the lees of obstinate Resolution that they Hate to be Reformed until their fleshly confidence which they had in the Service-book the Treasure of some mens knowledge and to which they stick be crucified with an Order to the contrary Therefore it is to no more purpose to speak to such then to few a piece of New cloth upon an Old garment It 's to you therefore ye successors of the noble Bereans that will search the Scriptures and try the spirit whether it be of God or no 1 Joh. 4 1 ye that prefer Conscience before Custom and preach unto the people Come out of Babylon it 's you that God hath stirred me up to perswade and Oh that you may be perswaded to lay to heart and to consider That in the business of Infant-sprinkling you do not onely contradict your own pretended â—ight Sprinkling is not Baptizing for Sprinkling is not so much Baptism as the Picture is the man it representeth though we should pretend as we have been taught that the childe should by its G fathers and G mothers believe all the Articles of the Christian faith But for you to sprinkle as some of you pretend onely the children of believers and yet to sprinkle the children of all your Parishioners c. doth declare that you have not either preached the Gospel within your Parishes Christ truly preached makes Parishes to be divided c. or that it hath not been powerfully received for the true preaching of Christ will separate your people to be called out of the world to be gathered into the fellowship of the Church of Christ Therefore as there is any love to Christs name let us not I beseech you withhold though it were the tenure of all our estates the truth in unrighteousness Rom. 1.18 For tell me I pray ought we to walk by the Glo-worm-light of Consequences or sparkles of our own kindling Isa 50 11 though the world be confederate and comply with you to uphold that darkness against the known light or command and example of the Word of God to the contrary Or shall we exclude Bishops Government and Service-Book and by consequences contend for Infant-Baptism the greatest obstacle to the reforming gathering and planting of Churches within your Parishes Churches to be gathered within Parishes that can be for if we would not content our seâ—veâ— rather with he fleece then the floâ—k if we wâ—re acquainted with the mysteries of the Kingdom of heaven we might clearly see That as Bishops Government was useful to hold on a light of Profession to such as were altogether in â—he darkness of Romish Babylon and as the Presbâ—terial Waâ— is useful to reform Episcopacie Episcopacy Presbytery and Independency compared in respect of Goâ—ernment Traditions and Ceremonies as Independency reforms Presbytery in the point of gathering of Church-members and all of them as David â—iâ— for the Temple make preparations for the most glorious Apostolical Government so that out of all the materials of Truth therein discovered â—he golden Candleâ—â—ick of Christian profession may be moldeâ— to vanish out the smoke out of the Temple Let us but then abolish Infant-Baptism out of the Church and the work of Unity Truth The abolishing of Infant-sprinkling in the union of all Churches and Peace will be fully compleated For let Presbyterians gather what they can if they gather in Christs way to make none of their Church but such as they baptize upon the profession of faith as believers And if the Independents gather none into their Church but such as believe and are then baptized then they shall all be united and centred upon one the same foundation of Christianity in their observation of the Gospel-Ordinance of Baptism with baptized Churches commonly though unjustly called Anabaptists so that as Christ in his wisdom foresees but one way to baptize all nations so this is the only way to make all Churches out of all nations to be one in the profession of faith and obedience It 's no marvel then if Antichrist stand so violently for Pedo-baptism for as all darkness came in with it so all light shall shine as this darkness shall vanish away in the administration of baptiâ—ing and governing of the Church of believers And therefore though when darkness began
command of Christ and that very way which Christ had submitted unto when he like the Eunuch went down and came out of the water after he was baptized I can say no more but without any acrimony declare my Christian judgement as by the fruits doth appear that so many Scriptures are fulfilled in Mr. Baxters self-expressions that herein he hath like the troubled Sea cast not onely mire and dirt on the face of the Saints but hath calumniated the Ordinances of Jesus Christ so that in these two Arguments the smoak in the Temple hath blinded his eyes and as he is looked upon by the common people and cried up in defending this practice of popery the taile of the beast hath strucken him as a starre to the earth or brought him to a compliance or friendship with the world where I leave him to God that can raise him not doubting but if he were further discipled then by education he will see that all that he hath spoken against the Ordinance and renowned Mr. Tombes as hay and stubble shall suffer burning However I leave all men to judge how unjustly he hath alledged a Child to be a Disciple and therefore leaving Mr. Baxter I do friendly betake my self to answer Mr. Sidenham An Answer to Mr. Sidenham 's Book INTITULED A Christian Sober and Plain Exercitation on two grand Practical Controversies of these Times Infant-Baptism Singing of Psalms Mr. S. chap. 1. page 1. BEfore I enter into the main Questions handled in this Discourse first let this be considered that there is nothing in all the New Testament against baptizing of Infants noâ— any hinâ— from any express word dropping from Christ nor his Apostles nor any phrase though never so much strained doth forbid such an act Answer If you will understand nothing in Scripture to be expresly against any thing except it do by name exclude â—t then Ships Bells and unbelieving Gentiles c. are not expresly prohibited to be baptized for this is repugnant to the wisdom of God and man to express the prohibiting of any thing by name when the same thing as not spoken unto in another thing is excluded and therefore when Christ bade Thomas put his finger into his side Peter and John they not being Thomas which was spoken unto without naming of them were expresly by Christs word prohibited And so the female though never named was expresly prohibited when the male was commanded to be circumcised Upon the same account Infants though not named are expresly prohibited to be baptized or to partake of the Lords Supper though thereby the Church is made one body 1 Cor. 10.26 in that none but those that have faith and examine themselves are commanded to receive the Ordinances Matth. 28.19 Mark 16.16 Acts 8.36 37. 1 Cor. 11.28 And therefore as by confession of those that are of contrary judgement there is express Scripture to keep Children from the Lords supper so we have express Scripture to keep them from Baptism until they shall according to the command of Christ be discipled by teaching and shall profess the faith in the Gospel Mr. S. endeavouring pag. 2 3 4 5 6. shewing by divers Reasons why Consequences are to be approved of to this I answer Answ We do allow of Consequences provided they be not as in case of Baptism brought in to contradict an express command or example of Christ and his Apostles to the contrary And yet though Mr. S's Consequences be such as oppose the express command of Christ as not to deny his Plea for information and tryal of the Truth I shall not deny to answer them Mr. S. chap. 2. pag. 9. The first great thing in this controversie is to consider the nature of this covenant which is the first foundation of the priviledge of believers and their seed and as it was first made to Abraham and his seed both Jews and Gentiles And if we finde the same Covenant reaching Gentile believers and their children as Abraham and his we cannot be denyed the new external signe and seal of the said Covenant Answ That the nature of the Covenant should be the foundation-priviledge of beleivers and their seed though I should as others have grant him yet how justly upon triall I conceive it will appear that the Covenant which Mr. S. and Mr. B. looketh at if it be truly according to its nature discovered they will come short of their expectations for it appears unto me that the Covenant only relates to temporall promises in which it had so large extent that all the Nation claimed it yea circumcision was a meanes whereby every one was made of the Nation or endenized Exod. 12.48 so that the Nation claimed it as their distinguishing fleshly character Gen. 17.11 being their entayl to an earthly inheritance for the discovery whereof and that we may see the true rise and motive cause of the institution of this covenant whereof circumcision is a signe which Mr. S. I suppose would have to be the foundation of the priviledge of believers thus it appeareth Gen. 15.1 that God telling Abraham upon his complaint of being childless and asking God what he would give him God said he would multiply his seed as the Starres of Heaven for number ver 5. which Abraham believing it was imputed unto him for righteousness ver 6. upon which same day God made a Covenant with Abraham ver 18. so that Gen. 17.12 God relates again the same covenant with Abraham that his seed all that should relate to Abraham should possess the land of Egypt to the great river Euphrates therefore as a signe token of this temporall Covenant God ordained circumcision as his token thereof betwixt God and his people Gen. 17.11 and however Mr. S. and Mr. B. c. have wrested the Scripuâ—e as I shall by and by shew in making this temporall Covenant a Covenant of grace and as relating unto the admission into the Church yet I hope fully and clearly to prove the contrary for as though the Lord would undeceive and satisfie the Jews why he tooke away the first old Covenant on which Mr. S. and Mr. B. c. like the Jews do too much dote he declareth himself Heb. 8.7 saying that if the first Covenant had been good that is if it had related to the good of their souls then there had been found no place for the second ver 7. So that the covenant which was taken away was the covenant of temporal promises as the contents to Heb. 8. calls it whereof circumcision was the signe Gen. 17.11 for the cause that God alleadgeth why he tooke away the old Covenant is fully and plainly declared Exod. 6.1 2 3 4 5 6 7 8. by which it doth appear that that Covenant of which circumcision was a token was abolished in all intents and purposes and the new Covenant not made according to the old Covenant is onely established Heb. 8.9 10. and therefore the old Covenant which is abolished
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.