Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	promise_n	seed_n	2,290	5	8.4156	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87687	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[t] 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.	Kaye, William.	1653 (1653)	Wing K32; Thomason E715_13; ESTC R207264	49,935	54

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

Gospel Heb. 8. which is said to be established upon better promises ver 7. which could not be if Mr. Sidenham might have liberty to exalt it above measure and plead a false title or uphold that which by Christ and his Church hath been totally taken away Heb. 8. Act. 15. And further I must tell Mr. Sidenham which it may be may seem to him strange that God having made man judge of baptisme whereby man must look at what is visibly revealed and not contradict his commission upon the uncertain consequences of secret pretences therefore the old covenant as altogether made void and impertinent is not onely waved but also the gracious new covenant which is in force except it should be revealed or manifested so that through discipling and profession of faith we could judge of it secret things belonging unto God were no ground or consequence of baptisme nor to proceed upon the promise Act. 2.38 untill that time that they should be called Mr. S. chap. 3. p. 16. The next thing which must have its place of consideration is that question of Abraham's seed with whom the promise was made and on this bangs all the main weight on both sides And if we make Infant believers to be in Covenant as Abraham 's seed the controversie will be at an end There is a carnal and a spiritual seed under the New Testament as our opposites must acknowledge Answ The first great thing as Mr. S. is pleased to call it the nature of the Covenant his foundation being thrown down I cannot see how the door of hope in this third chapter can have a hinge to hang upon neither can your opposites in your sense acknowledge your distinction if by spiritual seed you understand the children of believers before they be by being called and made actual believers made Abraham's seed in walking in the steps of Abraham Rom. 4.12 16. Therefore as the promise was made to Abraham both the seed and the promise must be distinguished As Abraham had a natural seed it was either that which he had of Hagar called the seed according to the flesh or of Sarah called the seed according to the promise because God gave it by promise both which seeds spoken of Gal. 4.23 are both of them to be accounted the seed according to the Law Rom. 4.16 and so the promise made unto them upon this account was the Covenant of which Circumcision was a signe that is to say temporal promises Gen. 17. as I have before fully proved 2. But Abraham hath also a seed of faith Rom. 4.16 that is all believers both of the Circumcision and of the Gentiles Rom. 4.12 which as they walk in the steps of Abraham are the seed of Abraham he is their father Rom. 4.12 16. Gal. 3.6 7 8 9. compared with Psal 22.23 30. And therefore if in this sense Mr. S. understand a spiritual seed which the Scripture calleth a seed of faith Rom. 4.16 I shall grant him but if he imagine that the seed of faith came by Circumcision or that it is as he saith Infant-believers then I deny it for I do affirm that the seed of faith came by the promise and oath which God made to Abraham upon the attempting of sacrificing of his son Isaac whereby Abraham to be father to the seed of faith both those that are circumcised and of the Gentiles was then promised Gen. 22.16 17 18. compared with Gal. 3.6 7 8 9. Heb. 6.13 14. So that Mr. S. and I do not so much differ about Abraham's seed in a spiritual relation which properly called is Abrahams seed by faith Rom. 4.16 as we differ that he would make a spiritual seed by Circumcision and in Infants which till they be believers are not so called so that Infant-believers as considered to be Infants were not in covenant as M.S. pretendeth further then in that covenant whereof circumcision was a signe whereby onely the Infants of Jews or such as were made Jews by circumcision had as Abrahams seed the temporall promises made good unto them of Canaan c. so that here again Mr. S. stumbles upon circumcision neither had I said this but that Mr. S. will not let us be quiet But which is worse with reflection upon circumcision and to get a consequence to maintain the dotage of popery c. whereby they hold Children damned if they be not baptized Mr. S. thus far further advanceth his cause with hay and stubble saying p. 21. there is a secret distinction and veine of election carried through the administration which takes hold of some and not of others as if the election or promise were made it should not be effectuall without that administration but blessed be God he hath not produced any Scripture to sow this piece of old cloth on the new garment of the Gospel of which I thought to have made a farther discovery but that circumcision being again brought upon the stage I am called to answer in that Mr. Sidenham p. 14. Saith Let us come to circumcision the seal of the covenant Answ That the vail of flesh which through circumcision hangs over M. S's eyes may be removed that he may look above circumcision the Scripture may inform him that circumcision is not a seal of the covenant but it is onely a Token of the Covenant Gen. 17.11 and though it is called a seal of the righteousness of Abraham Gen. 15.6 compared with Rom. 4.11 yet this makes not circumcision a seal of the covenant and if it were it could not seal more then is in the covenant that is temporall mercies and as it was the seal of Abrahams righteousness which he had before circumcision and not given by circumcision Rom. 4.10 with whom the covenant was first made To this I answer that circumcision as a seal relating to Abraham holds forth Gods approbation of Abraham as signs and miracles did confirm the approbation of the faith of the Apostles Mark 16.17 and the conversion of the people is the seal or approbation of the Ministery 1 Cor. 9.2 that therefore every ones faith must be so confirmed God not beginning an administration or not making an originall covenant with them but doing for Abrahams sake or chusing these Apostles to be chosen witnesses is neither consonant to Scripture or reason so that the Scripture in the old Testament never speaks more then that circumcision is a signe of the covenant made in the flesh Gen. 17.11 and as it relates with respect of a particular application to Abraham it was the seal of his righteousness which as I proved before was not by means of circumcision and though we do disclaim Abraham to be our Father by circumcision in that thereby he was but a Father of some Nations all being Jews or made Jews by circumcision Exod. 12.48 Gen. 17.15 yet we do own Abraham as to the example of faith as Mr. Sidenham rightly states it to be our Father from the Oath and Promise God made to Abraham Gen.

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 Toi●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 sel● 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

may not unbelievers like Simon Magus come to be baptized Answ Yes a garden may have weeds and ‖ Mat. 13. tares may be sown with the good seed yet as the Church is to † 1 Cor. 6.2 3 4. judge of her members to receive them into communion so hath the Church power to exclude them also out of her communion Quest What is the way of the administration of baptism Answ The Christian disciple that is to be baptized must * Luk. 3.21 Mat. 3.15 Christ-like upon the profession of faith and obedience descend to be ‖ Rom. 6.4 covered or buried in water † Act. 12.16 comp with Luk. 3.21 calling upon the Name of the Lord being baptized in the Name of the Father Son and holy Ghost which being done those Christians which are baptized are as brethren to be received by the * Act. 9 26 Church by the ‖ Gal. 3.9 right hand of fellowship Quest 14. But may not sprinkling of water suffice in baptism Answ No there can be no baptism in sprinkling or partial dipping for in sprinkling the right use of water is as much perverted as when † 1 Sam. 15.15 Saul spared part of the sheep though he intended them for Gods service And besides in the * Rom. 6.4 burying of the whole body in water the mystery of being buried with Christ unto his death and the raising out of the water to be conformable to the resurrection of Christ is not onely revealed but in the baptized humbling of themselves prostrated Abraham like before God in the lowest element there is a submission to the acknowledgement of the profession of Christ in the Gospel which cannot be done or demonstrated in sprinkling which neither sense reason Scripture nor any Author profane or divine can judge to be baptism Quest 15. Whether is it not then a sin to baptize Infants Answ That we may judge no man but by visible appearance it 's without controversie that they which baptize the children of all the Parish or other mens Parishes without exception sin against the light of their own pretended consequences Quest 16. But may not God accept of the good meaning and intention of man though the rule or command be not altogether observed Answ In the sprinkling of an Infant there is nothing at all either in the taught disciple that ought to be baptized or of the use of water in baptism And therefore intend or imagine what we please the Ordinance is so totally perverted that after information I do not know how the Lord can be said to ‖ Acts 17.30 wink at such ignorance Quest 17. Whether is the childe damned if it die unbaptized Answ It is not in man to judge that any childe that dieth is either saved or damned † Deut. 29.29 secret things belong unto God and if in Gods election it be saved want of baptism cannot hinder nor the pretended enjoyment thereof alter the decree of Gods Predestination Quest 18. But may not consequences be admitted to prove Infants baptism Answ In such a case as this of Baptism where there is as Quest 5 6 7. hath been proved an express command and example to the contrary Consequences cannot be admitted of lest we should * Rom. 9.20 reason against God and resist his commandment Quest 19. Wherein do we resist or reason against the command of Christ in Infant-sprinkling Answ In baptizing of an Infant when we are commanded to baptize a taught disciple 1. We bring the wisdom of Christ in question as though he should forget to except against a childe by name having in the taught disciple already excepted against both the ignorant and infants as in wisdom God in onely commanding the male to be circumcised the female though not otherwise excepted against was expresly excluded Again when Christ saith Baptize a taught disciple for us by consequence to interpret this command to belong to sucking children is to make Christ guilty of an implicite contradiction or to deny confound gainsay or confute himself as to say A wise fool Therefore no Consequences whereby we would uphold Infant-sprinkling ought in contradiction to Christs command be at all pretended but as Christians in this Ordinance of baptism we must have the faith of Abraham or believe according to the example of Abraham to submit to Christs express * Mat. 28.19 Mark 16.15 Mat. 3.15 command as hath been declared without any reasoning to the contrary Quest 20. Why do men then usually for the most part rage against the baptizing of believers onely seeing it is according to the express command and example of Christ and his Apostles Answ Because the election of grace before through powerful information they have the means of seeing oppose the Truth of which they are ignorant 2. The world which is the multitude of unbelievers neither will nor can acknowledge to receive any * Joh. 17. truth which doth sanctifie but as it is commanded by Law or acknowledged by custom 3. The baptism of believers onely is such a strict way or profession of godliness that the generality do rage against it so that the Papists and most licentious cannot endure to profess it Quest 21. But may not the Magistrate stint or limit the publike Preachers to observe an Uniformity and suppress this doctrine of Baptism as being against the tradition and present practice of the Church of England Answ All formerly-received Doctrinal Truths and Traditions of the Churches ought not as a Foundation which is Christ in his Word be so peremptorily and forcibly enjoyned as that the authority and truth thereof may not be questioned or upon a true and full discovery thereof be altered or reformed seeing to limit and force publike Uniformity so that none may buy or sell without that mark was and is the designe of Antichrist whereby he tyrannized over the Saints and their most glorious lights were put under a bushel Therefore all private and publike Preachers c. are to be * 2 Thes 3.14 2 Cor. 10.14 limited onely to the Word of God and not otherwise And therefore if the Lord shall be pleased to reveal himself to any publike Teacher more and more to pull off the veil from off the Word and to bless his endeavours in calling the Election of grace out of Babylon this work of grace as it shall appear in any Parish is to be owned and encouraged provided that the Word be not so wrested or pretended to be interpreted as may deny the Fundamental Truth which Christ after his resurrection did immediately command to be preached to all Nations that is to say to teach and baptize them in the Name of the Father Son and holy Ghost and to observe all things whatsoever he hath commanded with belief of his * Mat. 2● 19 20. presence to this way and faithfulness to make good all other his promises the inheritance and priviledges of all faithful Christians Quest 22. But may it