mind nor regard their Covenant in the Case and will not God one Day say Who has required these things at your Hands Arg. 7. If there be no Precedent in the Scripture as there is no Precept that any Infant was baptized then Infants ought not to be baptized But there is no Precedent that any Infant was baptized in the Scripture Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized let them shew us where we may find it Erasmus saith 'T is no where expressed in the Apostolical Writings that they baptized Children Vnion of the Church and on Rom. 6. Calvin saith It is no where expressed by the Evangelists that any oâ—e the Infant was baptized by the Apostles Instit c. 16. Book 4. Ludovicus Vives saith None of old were wont to be baptized but in grown Age and who desired and understood what it was Vide Ludov. The Magdeburgenses say That concerning the baptizing the Adult both Jews and Gentiles we have sufficient Proof from Acts 2 8 10 16 Chapters but as to the baptizing of Infants they can 〈…〉 no Example in Scripture 〈…〉 l. 2. p. 469. Dr. Taylor saith It is 〈◊〉 the perpetual Analogy of 〈…〉 baptize Infants For besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions of Baptism of which Infants are not capable viz. Faith and Repentance Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture that being a compleat and perfect Rule and yet infant-Infant-Baptism is not contained or to be sound therein then infant-Infant-Baptism is not of God But whatever is necessary to Faith and Practice is contained in the Holy Scriptures c. but infant-Infant-Baptism is not to be found therein Ergo. That the Scripture is a perfect Rule c. we have the Consent of all the Ancient Fathers and Modern Divines Athanasius saith The Holy Scriptures being Inspirations of God are sufficient to all Instructions of Truth Athan. against the Gentiles Chrysostom saith All things be plain and clear in the Scripture and whatsoever are needful are manifest there Chrysost on 2 Thess. and 2 Tim. 2. Basil saith That it would be an Argument of Infidelity and a most certain Sign of Pride if any Man should reject any thing written and should introduce things not written Basil in his Sermon de Fide Augustine saith In the Scriptures are found all things which contain Faith manner of Living Hope Love c. Let us saith he seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Aug. in his 108 Epistles to Fortunat. Theophilact saith It is part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Lib. 2. Paschal Isychius saith Let us who will have any thing observed of God search no more but 〈◊〉 which the Gospel doth give unto us 〈…〉 16. on Levit. 〈…〉 though the Arguments of the Anabaptists from the defect of Command or Example have a great Use against the Lutherans forasmuch as they use that Rite every where having no Command or Example theirs is to be rejected yet is it of no Force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture c. this of baptizing of Infants is an Apostolical Tradition Bellarm. in his Book de Bapt. l. 1. c. 8. Mr. Ball saith We must for every Ordinance look to the Institution and never stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own Pleasure and 't is our part to learn of him both to whom how and for what End the Sacraments are to be administred Ball in his Answer to the New-England Elders p. 38 39. And as to the Minor 't is acknowledged by our Adversaries it is not to be found in the Letter of the Scripture And as to the Consequences drawn therefrom we have proved they are not natural from the Premises and though we admit of Consequences and Inferences if genuine yet not in the case of an Institution respecting a practical Ordinance that is of meer positive Right Arg. 9. If Infant-Baptism was an Institution of Christ the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism But the Pedo-Baptists are at a great Loss and differ exceedingly about the Grounds of the Right Infants have to Baptism Ergo 't is no Institution of Christ As touching the Major I argue thus That which is an Institution of Christ the Holy Scripture doth shew as well the End and Ground of the Ordinance as the Subject and Manner of it But the Scripture speaks nothing of the End or Ground of pedo-Pedo-Baptism or for what reason they ought to be baptized Ergo 't is no Institution of Christ The Minor is undeniable Some affirm as we have shewed p. 15. it was to take away Original Sin Some say it is their Right by the Covenant they being the Seed of Believers Others say Infants have Faith and therefore have a Right Others say They have a Right by the Faith of their Sureties Some ground their Right from an Apostolical Tradition others upon the Authority of Scripture Some say All Children of professed Christians ought to be baptized others say None but the Children of true Believers have a Right to it Sure if it was an Ordinance of Christ his Word would soon end this Controversy Arg. 10. If the Children of believing Gentiles as such are not the natural nor spiritual Seed of Abraham they can have no Right to Baptism or Church-Membership by virtue of any Covenant-transaction God made with Abraham But the Children of believing Gentiles as such are not the natural nor spiritual Seed of Abraham Ergo. Arg. 11. If no Man can prove from Scripture that any spiritual Benefit redounds to Infants in their Baptism 't is no Ordinance of Christ But no Man can prove from Scripture that any spiritual Benefit redounds to Infants in their Baptism Ergo. Arg. 12. That cannot be an Ordinance of Christ for which there is neither Command nor Example in all God's Word nor Promise to such who do it nor Threatnings to such who neglect it But there is no Command or Example in all the Word of God for the baptizing of little Babes nor Promise made to such who are baptized nor Threatnings to such who are not Ergo. That the Child lies under a Promise who is baptized or the Child under any Threatning or Danger that is not baptized let them prove it since it is denied Arg. 13. If no Parents at any time or times have been by God the Father Jesus Christ or his Apostles either commended for baptizing of their
confirms the Substance of the Major These are his very Words i. e. As many as have been baptized have put on Christ and are all one in Christ Jesus and are Abraham ' s Seed and Heirs according to the Promise Gal. 3. 27 28 29. This speaks the Apostle saith he of the Probability grounded on a credible Profession c. Baxter's Coâ—firm Reconcil pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ are all one in Christ Jesus are Abraham's Seed and Heirs according to Promise Evident it is none are the spiritual Seed of Abraham but such who have the Faith of Abraham but such who have the Faith of Abraham and are truly grafred into Christ by a Saving-Faith If any object We read of some who were baptized who had no Saving-Faith but were Hypocrites I answer Had they appeared to be such they had not been baptized nor had they a true Right thereto Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ which Marriage-Contract absolutely requires an actual Profession of consent Infants are not capable to enter into a Marriage-Union with Christ nor to make a Profession of Consent Ergo Infants ought not to be baptized The Major our Opposits generally grant particularly see what Mr. Baxter saith Our Baptism is the solemnizing of our Marriage with Christ These are his Words p. 32. The Minor none can deny No Man sure in his right Mind will assert that little Babes are capable to enter into a Marriage-Relation with Christ and to make a Profession of a Consent And the Truth is he in the next Words gives away his Cause viz. And 't is saith he a new and strange kind of Marriage where there is no Profession of Consent p. 32. How unhappy was this Man to plead for such a new and strange kind of Marriage Did he find any little Babe he ever baptized or rather rantized to make a Profession of Consent to be married to Jesus Christ If any should object he speaks of the Baptism of the Adult I answer his Words are these Our Baptism is c. Besides will any Pedo-Baptist say that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ and not the Baptism of Infants Reader observe how our Opposits are forced sometimes to speak the Truth though it overthrows their own Practice of Pedo-Baptism Arg. 21. If the Sins of no Persons are forgiven them till they are converted then they must not be baptized for the Forgiveness of them till they prosess themselves to be converted but the Sins of no Persons are forgiven them till they are converted Ergo No Person ought to be baptized for the Forgiveness of them till they profess they are converted Mr. Baxter in the said Treatise lays down the Substance of this Argument also take his own Words i. e. As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized for the Forgiveness of them till they profess themselves converted seeing to the Church in esse and non apparere is all one Repentance towards God and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples Acts 20. 21. Therefore saith he both these must by a Profession seem to be received before any at Age are baptized p. 30. 31. And evident it is say I from hence none but such at Age ought to be baptized Philip caused the Eunuch to profess before he would baptize him that be believed that Jesus Christ is the Son of God Saul had also saith he more than a bare Profession before Baptism Acts 9. 5 15 17. p. 28. The Promise it self saith he doth expresly require a Faith of our own of all the Adult that will have part in the Priviledges therefore there is a Faith of our own that is the Condition of our Title Mark 16. 16. p. 16. He might have added by the Force of his Argument therefore Infants should not have the Priviledges for I argue thus viz. Arg. 22. If there is but one Baptism of Water left by Jesus Christ in the New Testament and but one Condition or Manner of Right thereto and that one Baptism is that of the Adult then Infant-Baptism is no Baptism of Christ But there is but one Baptism in Water lest by Christ in the New Testament and but one Condition and Manner of Right thereto and that one Baptism is that of the Adult Ergo infant-Infant-Baptism is no Baptism of Christ Mr. Baxter saith Faith and Repentance is the Condition of the Adult and as to any other Condition I am sure the Scripture is silent the Way of the Lord is one one Lord one Faith one Baptism Ephes 4. 4. If Profession of Faith were not necessary saith Mr. Baxter coram Ecclesiâ to Church-Membership and Priviledges then Infidels and Heathens would have Right also saith he the Church and the World would be confounded He might have added but Infidels and Heathens have no Right to Church-Membership c. Ergo 'T is a granted Case among all Christians saith he that Profession is thus necessary the Apostles and Ancient Church admitted none without it pag. 21. And if so why dare any now adays admit of Infants who are capable to make no Profession He adds Yea Christ in his Commission directeth his Apostles to make Disciples and then baptize them promising He that believeth and is baptized shall be saved Mark 16. 16. pag. 27. Furthermore he saith If as many as are baptized into Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised from the Dead so we also should-walk in Newness of Life c. Then no doubt saith he but such as were to be baptized did first profess this Mortification and a Consent to be buried c. In our Baptism we put off the Body of the the Sins of the Flesh by the Circumcision of Christ being buried with him and raised with him through Faith quickned with him and having all our Trespasses forgiven Col. 2. 11 12 13. And will any Mau says he yea will Paul ascribe all this to those that did not so much as profess the things signified Will Baptism in the Judgment of a wise Man do all this for an Infidel or say I for an Infant that cannot make a Profession that he is a Christian pag. 31 32. He proceeds Arg. 23. the Baptized are in Scripture called Men washed sanctified justified they are called Saints and Churches of Saints 1 Cor. 1. 2. all Christians are sanctified ones pag. 33. Now let me add the Minor But Infants baptized are not in Scripture called Men washed sanctified justified they are not called Saints Churches of Saints Christians nor sanctified ones Ergo Infants ought not to be baptized If any should say Why did you not cite these Assertions of Mr. Baxter's whilst he was living I answer More
Children or reproved for neglecting to baptize them then Infant-Baptism is no Ordinance of God But no Parents at any time or times have been by God commended for baptizing of their Children c. Ergo Infant-Baptism is no Ordinance of God This Argument will stand unanswerable unless any can shew who they were that were ever commended for baptizing their Children or reproved for neglecting it or unless they can shew a parallel case Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law neither to add thereto nor diminish therefrom and God is as strict and jealous of his Worship under the Gospel then nothing ought to be altered in God's Worship under the Gospel But under the Law Men were not to presume so to do and God is as strict and jealous under the Gospel Ergo. The Major cannot be denied The Minor is clear See thou make all things according to the Pattern shewed thee in the Mount Exod. 25. 40. and Levit. 10. 1 2. See how Nadab and Abihu sped for presuming to vary from the Command of God and Vzzah tho but in small Circumstances as they may seem to us How dare Men adventure this being so to change Baptism from Dipping into Sprinkling and the Subject from an Adult Believer to an ignorant Babe Add thou not unto his Word c. Arg. 15. Whatever Practice opens a Door to any humane Traditions and Innovations in God's Worship is a great Evil and to be avoided But the Practice of Infant-Baptism opens a Door to any humane Traditions and Innovations in God's Worship Ergo to sprinkle or baptize Infants is a great Evil and to be avoided The Major will not be denied The Minor is clear because there is no Scripture-ground for it no Command nor Example for such a Practice in God's Word And if without Scripture-Authority the Church hath Power to do one thing she may do another and so ad insinitum Arg. 16. Whatsoever Practice reflects upon the Honour Wisdom and Care of Jesus Christ or renders him less faithful than Moses and the New Testament in one of its great Ordinances nay Sacraments to lie more obscure in God's Word than any Law or Precept under the Old Testament cannot be of God But the Practice of Infant-Baptism reflects on the Honour Care and Faithfulness of Jesus Christ and renders him less faithful than Moses and a great Ordinance nay Sacrament of the New Testament to lie more dark and obscure than any Precept under the Old Testament Ergo infant-Infant-Baptism cannot be of God The Major cannot be denied The Minor is easily proved For he is bold indeed who shall affirm infant-Infant-Baptism doth not lie obscure in God's Word One great Party who assert it say 't is not to be found in the Scripture at all but 't is an unwritten Apostolical Tradition others say it lies not in the Letter of the Scripture but may be proved by Consequences and yet some great Asserters of it as Dr. Hammond and others say Those Consequences commonly drawn from divers Texts for it are without Demonstration and so prove nothing I am sure a Man may read the Scripture a hundred times over and never be thereby convinced he ought to baptize his Children tho it is powerful to convince Men of all other Duties Now can this be a Truth since Christ who was more faithful than Moses and delivered every thing plainly from the Father Moses left nothing dark as to matter of Duty tho the Precepts and external Rites of his Law were numerous two or three hundred Precepts yet none were at a loss or had need to say Is this a Truth or an Ordinance or not for he that runs may read it And shall one positive Precept given forth by Christ who appointed so few in the New Testament be so obscure as also the ground and end of it that Men should be confounded about the Proofs of it together with the end and ground thereof See Heb. 3. 5 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews nor is any where written in the Old Testament was no Truth of God nor of Divine Authority But that Custom or Law to baptize Proselytes either Men Women or Children was never given to the Jews by Moses nor is it any where written in the Old Testament Ergo It was no Truth of God nor of Divine Authority And evident it is as Sir Norton Knatchbul shews That the Jewish Rabbins differed among themselves also about it for saith he Rabbi Elizer expresly contradicts Rabbi Joshua who was the first I know of who asserted this sort of Baptism among the Jews For Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte circumcised and not baptized was a true Proselyte Arg. 18. If Baptism is of mere positive Right wholly depending on the Will and Sovereign Pleasure of Jesus Christ the great Legislator And he hath not required or commanded Infants to be baptized then Infants ought not to be baptized But Baptism is of mere positive Right wholly depending on the Will and sovereign Pleasure of Jesus Christ the great Legislator and he hath not required or commanded Infants to be baptized Ergo Infants ought not to be baptized This Argument tends to cut off all the pretended Proofs of Pedo-Baptism taken from the Covenant made with Abraham and because Children are said to belong to the Kingdom of Heaven it was not the Right of Abraham's Male Children to be circumcised because they were begotten and born of the Fruit of his Loins till he received Commandment from God to circumcise them Had he done it before or without a Command from God it would have been Will-Worship in him so to have done Moreover this further appears to be so Because no godly Man's Children nor others in Abraham's Days nor since had any Right thereto but only his Children or such who were bought with his Money or were proselyted to the Jewish Religion because they had no Command from God so to do as Abraham had This being true it follows that if we should grant Infants of believing Gentiles as such were the Seed of Abraham which we deny yet unless God had commanded them to baptize their Children they ought not to do it and if they do it without a Command or Authority from Christ it will be found an Act of Will-Worship in them Arg. 19. All that were baptized in the Apostolical Primitive Times were baptized upon the Profession of Faith were baptized into Christ and thereby put on Christ and were all one in Christ Jesus and were Abraham's Seed and Heirs according to Promise But Infants as such who are baptized were not baptized upon the Profession of their Faith nor did they put on Christ thereby nor are they all one in Christ Jesus also are not Abraham's Seed and Heirs according to Promise Ergo Infants ought not to be baptized Mr. Baxter
then twelve Years ago I did recite and print these Assertions and many other Arguments of his to the same Purpose to which he gave no Answer Arg. 24. If there is but one way for all both Parents and Children to be admitted into the Gospel-Church to the End of the World and that it is upon the Profession of Faith to be baptized then both Parents and Children must upon the Profession of their Faith be baptized and so admitted c. But there is but one way for all both Parents and Children to be admitted into the Gospel-Church to the End of the World and that is upon the Profession their Faith to be baptized Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not cannot be a lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death unto Sin and Vivification to a new Life But in the Rantizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Ergo. Arg. 26. That pretended Baptism that tends to frustrate the glorious End and Design of Christ in his instituting of Gospe-Baptism or cannot answer it is none of Christ's Baptism But the pretended Baptism of Infants tends to frustrate the glorious end and design of Christ in instituting of Gospel-Baptism Ergo. That Major will not he denied As to the Minor all generally confes the End or Design of Christ in instituting the Ordinance of Baptism was in a lively Figure to represent his Death Burial and Resurrection with the Person 's Death unto Sin and his rising again to walk in newness of Life that is baptized as the Sacrament of the Supper was ordained to represent his Body was broke and his Blood was shed But that a lively Figure of Christ's Death Burial and Resurrection appears in sprinkling a little Water on the Face I see not and as done to an Infant there can no Death to Sin and rising again to walk in newness of Life be signified And therefore Christ's Design and End therein is frustrated Arg. 27. If Baptism be Immersion as to the proper and genuine signification of the word Baptizo as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof then Sprinkling cannot be Christ's true Baptism But Immersion is the proper and genuine signification of the word Baptizo and also of those Typical and Metaphorical Baptisms spoken of and the spiritual Signification thereof Ergo Sprinkling is not Christ's true Baptism 1. That the proper and genuine Signification of the word Baptizo is Immersion or to dip c. we have proved which is also confessed by the Learned in the Language 2. The Figurative Baptism was 1st That of the Red Sea wherein the â—â—thers were buried as it were unto Moses in the Sea and under the Cloud Pools Annotations on 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Water at that time was gathered on Heaps on either side of them yet they seemed-buried in the Water as Persons in that Age were when they were baptized c. The 2d was that of Noah's Ark. See Sir Norton Knatchbâ—ll The Ark of Noah and Baptism saith he were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin though so taken metonymically but a particular Signal of the Resurrection of Christ of this Baptism is a lively and emphatical Figure as Also was the Ark of Noah out of which he returned as from a Sepulchre to a new Life 3. Metaphorical Baptism is that of the Spirit and of Affliction the first signifies not a sprinkling of the Spirit but the great Effusion of the Spirit like that at Pentecost Acts 1. 4 5. Shall be baptized c. on which Words Casaubon speaks thus See Dr. Dâ— Veil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge as it were to die Colours in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Also 〈◊〉 on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of Afflicâ—â—â— are those great depths or overwhelming of Afflictions like that of our Saviour's 〈◊〉 i. e. no part free Matth. 20. 22. 〈◊〉 you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith 〈…〉 him out of grâ—â—t Waters 4. The spiritual Signification thereof â—â— the Death Burial and Resurrection of Christ and of our Death to Sin and Vivification 〈◊〉 a new Life This being so it follows 〈…〉 Sprinkling cannot be Christâ—â— true 〈…〉 it must be Immersion and nothing else And in the last Place Finally To 〈◊〉 that Baptizo is to dip both from the literal 〈◊〉 spiritual Signification thereof as also 〈◊〉 those typical and metaphorical Baptism â—â—â—tioned in the Scripture I might add 〈…〉 that this evidently appears from the 〈…〉 of John Baptist and the Apostles of 〈◊〉 who baptized in Rivers and where 〈…〉 much Water and also because the 〈…〉 Baptized are said to go down into the Wâ—â—â—â— not down to the Water and came 〈◊〉 of the Water John Baptist is said to 〈◊〉 them into Jordan as the Greek Word 〈◊〉 it which shews it dipping and not 〈◊〉 Would it be proper to say He 〈…〉 them into Jordan The Lord open 〈…〉 those who see not to consider these 〈…〉 FINIS