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
stand with the honour of the Magistrate to countenance the professors of this doctrine Answ In that for divers yeers we have experienced that the Lord is * Isai 1.26 fulfilling of his prophecie to send Magistrates to take away the dross and tin and to restore the * Dan. 7.25 dominion of the Saints in the enjoyment of their Laws and Languages which were taken from them by the fourth Beast or last Monarchy Rev. 17.1 14. and that they are the Lamb's souldiers that shall pour out the seventh Vial that as former Monarchs brought in smoak or darkness into the Temple so Gospel-Magistrates by their approbation of publike shining lights shall be glorious instruments to restore again the light into the Temple or publike Meeting-place for Gods Worship And in that the Magistrates have also according to their duty so far opposed visibly appearing * 1 Tim. 1.9 unsound doctrine having put their hand to Gods Plough in cutting down the Episcopal tree and in abolishing the Service book it must needs be then their honour crown and glory so to finish the good work begun so that Parochial sprinkling the root of the Episcopal tree having its life and moisture in the old Service-book which is abolished may not in this great light of the Gospel be replanted or so suffered to take root again so as to shoot out more wilde olive-branches or sons of opposition under which the most ignorant and Popish party are still nourished or so to favour it as not to suffer the Gospel-Ordinance to grow beside it Quest 23. But is it consisting with the peace of this Nation so many opposing and being disaffected to this doctrine for the Magistrate to tolerate it in publike Answ As no Ordinances the fruits of faith are to be forced so there is little appearance of God in them or they are not at all considerable that being not forced to this doctrine become the troubled sea to be offended with such Saints that receive this Gospel-Truth that is preached unto them and that the peace by any such shall be disturbed or broken the Lord which hath so promised his presence hath so blessed these and other Saints in procuring the peace of this Nation that the Saints of Gathered Churches are ready to sacrifice their lives to maintain the peace of the Nation under the present Government And therefore the Magistrate may expect in the promised presence of Christ to this Way really submitted unto the blessing of God unto themselves and the establishing of the Peace and Righteousness of the Nation A Declaration to the Election of Grace who for want of information are either ignorant of or enemies unto the Gospel-Ordinance of Baptizing of BELIEVERS onely Dearly beloved in the Lord WHen the falling away from the faith which was foretold by the * â— Thes 2. Apostle was fulfilled the man of sin as it is said or popish Antichrist did not onely sit in the temple of God opposing himself above all that is called God or is worshipped but as foretold he brought the smoak of ignorance strong delusions into the Temple and though he pretends infallibility yet Satan like that abode not in the truth he cannot receiv the love of the truth And therfore the Master-peice or great design of the man of sin was and yet is to endeavor by lying wonders all deceivableness to corrupt all the Ordinances or commands of Christ and his Apostles The Pope or Antichrist did corrupt all the Ordinances but especially Baptism And therefore though Antichrist had a great designe against fasting which he hath perverted and corrupted in respect of set daies and ordering a white meal or to eat and drink when they fast as prayer by him is also corrupted and perverted in the Popish use of ungodly forms pictures and invocation of Saints and Angels singing with an unknown voice as he hath also made the Lords day of no effect by sporting and playing and the observation of holy daies and though he hath blasphemed the doctrine and deprived the people of the cup of the Lord in the Ordinance of the Lords Supper and hath totally perverted the gathering and government of the Churches of Christ as far as his persecuting power extendeth yet in all these he hath no such malicious designe as in the perverting of the Gospel-Ordinance of baptizing of believers onely And yet behold the power of God how by weak and contemptible means the Son of God is manifest that he might destroy the works of the Devil in that though Infants sprinkling past the muster of a notable outward reformation and was almost endenized into the profession of some Saints and that great Champions threw down the Gantlet of Arguments to fight with the Weapons of consequences traditions to defend the same yet behold the Lord makes the flock or common people to see the truth when almost all publick teachers were overvailed and could not burst thorow the cloud of delusion until at last the Lord saw his time to trouble thereby make the discovery of his light unto the publick Ministry by calling some of them to trim up their lamps that they may shine in the discovery of the mind of Christ in baptizing of beleivers onely Do not then question why not before now you are called to witness your profession the Kingdom of Heaven is not got by observation What are we that we should withstand God or hate to be reformed Arise why sleep ye the light shineth the Bridegroom calleth search the Scriptures and try whether it be of God or no. Do not overlook Christ in the Manger the Star shines let us with the wise men worship and present our selves unto him unto whom it doth direct us What is the Egypt Reed of humane Tradition or obstinate resolution that you should rely upon or do you fear to be put out of the Synagogue Is not the Rigteous as bold as a Lion Great indeed is Diana of the Ephesians great is the power of the Prince of darkness but greater is the truth of God and his light which is able to dispel the darkness both of Pope and people Did not the truth alwaies when it was revealed and think you it shall not now as well as ever if God intend mercy to England c. marvailously prevail Did not the Doctrine of Baptism cause the Pharisees and people yea the whole election of grace to follow John into the Wilderness And did not those that were bewitched with Simons Sorceries when they beleived Philip concerning the Kingdom of Heaven and the Lord Jesus become baptized both men and women Shall not then if Christ be fully preached indeed overturn overturn your parochiall legal worldly union and gather the election of grace out of every parish to be members of the church of Christ your Saviour You know or may come to experience the truth thereof that his people shall be willing in the day of his power his
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.
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