been baptized 4 There are two manifest Instances of private baptisme the one of the Eunuch Act. 8.35 36. the other of the Jaylor and his houshold Act. 16.33 5 That of Pauls baptism is more doubtful Act. 9 11 17 18. 22.16 The probabilities â—â—me rather to cast it among the Instances of publique baptisme according to the opportunities of those times which appeare by laying these circumstances together 1. Paul was miraculously converted in his going to Damascus struck blind neer to Damascus to which place he was led 2. In Damascus there was a brotherhood of Christians a Church at this time Act. 9.19 3. This miraculous conversion of Paul could not be concealed from these brethren there For there were divers with Paul when he was miraculously converted who heard the voyce from heaven who were likely to speak of it the very novelty and wonder of the matter would make them divulge it besides also they being Pauls companions on his journey and probably assisting to him in his persecuting designe could not be insensible of their concernment in the voyce speaking Saul Saul why persecutest thou me which would be an obligation on them to give God the glory of the vision by declaring it And what story could they make in Damascus to satisfie them who should enquire concerning Pauls blindnesse who was led by them but they must tell the truth the weightiness and strong influence of the present providence not permitting a dissimulation of the matter And the same may be said over againe much more to shew that Paul himselfe was not likely to conceale this thing 4. Paul was three dayes blind at Damascus before Ananias came to him 5. It s very probable Paul after his conversion being now under the terrour of his former cruelty against Christ in his members and at present blind would desire to be conducted to the house of some disciple at Damascus or at least send for some disciples to him 6. And as probable it is that many disciples would flock in to him hearing of the mighty work of God done on him 7. It s also noted that he fasted the three dayes and three nights of his blindnesse and that likely for a religious end and then he would joyn solemn prayer therewith to which I suppose the voyce speaking to Ananias especially refers which saith of Paul Behold he prays i.e. now he is praying or joyning in prayer having set himselfe seriously to be humbled for his former sin 8. And now it s not likely he spent 3 dayes in prayer all alone It s probable therefore there were the Disciples in Damascus gathered to him into the house of Judas whither Ananias was instructed to goe to Paul and where he baptized him Neither may it be forcibly objected that because of his former rage against Christianity the disciples in Damascus would not so soon trust him as to come unto him Upon which account some time after the Church at Hierusalem durst not receive him into their company For these at Damascus who heard of his vision might see him humbled under his blindnesse would hereby be made fearlesse of receiving hurt from him And yet the Disciples at Hierusalem who wanted those advantages of confidence might prudently scruple at a suddain admission of him into their society If all these taken together wil not amount to a probability that here were with Paul a considerable number of Christians and a free invitation of them hither which in those times might be such an assembly as used there solemnly to joyn in publique ordinances who might be present when Paul was baptized by Ananias yet I thinke more will hardly be said for a probability of the contrary and so I leave it 6 It appears then that in all cases it was not unfit much less unlawful to administer Baptism privately yet there seem to be but two cleere undoubted examples thereof in Scripture when as all the persons baptized by John and so probably those baptized by Christs Disciples before Christs death seem to have been openly baptized And we have perused 5 Scriptures which speak of many multitudes thousands baptized after Christs ascension whose baptisme was as publiquely administred as was the preaching of the word ordinarily in the Christian Churches Hence I think I may reasonably conclude 7 That publique baptisme is according to the ordinary common Rule private is the Anomalon or an exception in some peculiar extraordinary Cases These two conclusions are to be handled distinctly and first of the first 8 It s according to the ordinary common Rule of the N. T. that baptisme be administred publiquely i e. as is aforesaid according to the opportunity of the times and so that it be as publique as ordinary preaching in the Church assemblyes is This I shall further illustrate and shew in these Reasons hereof ensuing 1. The nature of this ordinance is a publique seale of the covenant of grace and so annexed to the Gospel therefore it s fit it should be annexed to the preaching of the Gospel and be as publique as that is ordinarily Matth. 28.19 20. 2. One effect of Baptism is the solemne admission of Christians into the visible Church 1 Cor. 12.13 Therefore its fit to be done ordinarily in the face of a Congregation I say solemn admission for they are Christians before now the solemnity requires publiquenesse so far as may â—â—e 3. The great use and benefit of having this ordinance publiquely pleads against the private administration thereof where it may be publike 1 In â—egard of the person baptized to have the prayers of 〈◊〉 Congregation 2 With respect to the parents that they may be more quickned by the solemnity of the ordinance in renewing their covenant with God on this occasion 3 For the whole Congregation to be minded of the nature of this ordinance and the engagements which have been layd upon them herein for themselves and their children they have formerly in baptisme devoted to God 4 And lastly the Minister herein hath opportunity to approve himselfe publiquely in the administration hereof in a right manner and to subjects capable of the same according to Gospel Rule 4. The horrible abuse formerly and now in some places making many baptismes private transactions with a few women only present besides the Minister Father of the infant baptized as also the observation that this is generally the imployment of scandalous Ministers should make us lesse free in complying with them herein least we bring contempt on our persons function and Ministry 5. The contempt in our dayes cast on this sacred ordinance by many and the aptness we see in divers of our people to make it a matter of state formality for the entertainmeÌ„t of friends not regarding the prayers of the Congregation rather then a business of serious devotion should provoke us to labour after a greater solemnity in the administration hereof 6. The exceeeding great snares and inconveniences which private baptisme brings
to call or encourage the prophane to come to be converted from that their wickednesse although God may work such an effect by the Sacrament even in an heathen if he were though finfully admitted §. 12. All Divines I think have held that in the Sacrament there is an application of comfort to the communicants particularly As the Minister is to give each their portion in due season and so is prudently to hold forth and apply the promises to those he judgeth humbled and capable of having them fitly and sately applyed to them and not to the visibly impenitent in that stare except so as to encourage them to repent that they may be capable of them So in the ministration of the Sacrament comfort is applied to the communicants upon supposition of their being in such a capacity for it really as to the Church they are apparently In short if the delivering the Sacrament to a communicant in this form Christ dyed for thee or the like words be an application of the richest Gospel-promise to him at that instant for him to lay hold upon for his present comfort and is so intended by the ministrator of the Sacrament to him then he is supposed in the judgment of the Church which receives him or in the prudentiall judgement of the Minister where there is no governing Church to involve his particular judgement in theirs that he is one who at present is in a capacity to believe that he hath saving inrerest in Christs body and blood exhibited there unto him sacramentally and signally which they must judge of not by his being a Church-member in the largest sense from which excommunication doth not simply cut him off but by his being visibly to them in the way of actuall obedience to the Gospel he professeth So much for this Argument Before we passe to the next it will not be amisse to take a little repose in the fifth part of the 119 Psalm PSALM 119. Part 5. E. 33 Eternal God teach me thy way Which I shall keep to th' end 34 Endue me with that wit I may Thy Law with whole heart tend 35 Ever me guide in thy Lawes blest For therein I rejoyce 36 Estrange not my heart from thy hests But from vile avarice 37 Engage me not to see vain wo In thy way quicken me 38 Establish now thy word unto Thy servant who fears thee 39 Early prevent my fear'd disgrace For good thy Indgements be 40 Each word of thine I did embrace In just grace quicken me CHAP. VI. §. 1. I Proceed to my fifth and chiefe Argument in the management whereof we shall derive cleere light from the holy Scriptures And it may be thus framed The Lords Supper ought not to be administred to them who do visibly and notoriously want that faith which is necessarily required to be visibly present in them who may be lawfully admitted thereunto But such as are unbeleevers by notorious disobedience to the Gospel do visibly want that faith c. Therefore the Lords Supper ought not to be administred to them The Major is undeniable The Minor I thus confirme Such as visibly want that faith which is necessarily required to be visibly present in the adult who may be lawfully admitted to Baptisme do visibly want that faith which is necessarily required to be visibly present in them who may be lawfully admitted to the Lords Supper But such as are unbeleevers by notorious disobedience to the Gospel do visibly want that faith which is necessarily required to be visibly present in the adult who may be lawfully admitted to Baptisme Therefore unbeleevers by notorious disobedience to the Gospel do visibly want that faith which is necessarily required to be visibly present in them who may be lawfully admitted to the Lords Supper §. 2. The major proposition here is proved by the analogy which divers have shewed betwixt the two Sacraments there is the same Covenant sealed in both and the same benefits conferred at least on the adult in both And if any make any difference herein the advantage is given to the Lords Supper and so our argument is more strong a minori ad majus But I shall not siay on this since the learned and ingenuous Mt. Humphreys the strongest opposer of the suspension our controversie is now about that I have seene hath granted that Adult is eadem est ratio utriusque sacramenti And in his explication of that Rule that it may suit with his own hypotheses the better and explicating himselfe thereupon Rejoynd sect 5. p. 65. he saith You must take the meaning thus There is cadem ratio but not in omnibus It holds in the maine that the same saith which will admit one of age to be baptized will also admit him to the Lords Supper and that is an historical faith only in profession yet as for making that confession though it be needful in Baptisme in admitting them to be Church-members seeing we have Scripture for it yet not at this Supper where we have none For when men are Church members already their very coming is their profession So he §. 3. Here are indeed some passages I am far from consenting to as that Baptisme admits persons to be Church-members when as the great argument for the Baptisme of children goes upon a contrary position viz. That Church-members whom no barring crime is charged upon may be baptized Therefore they are Church-members before Baptisme though in that their Church-membership is solemnly signified and publiquely acknowledged And his concluding it not needful to have this confession made before a person be first admitted to the Lords Supper as it was before persons adult were admitted to Baptisme will not hold unlesse he could shew where persons baptized in infancy were or ought to be in Scripture admitted to the Lords Supper without a personal recognition of the Christian faith But because this is not particularly determined in any Scripture example we must needs argue by analogy to Baptisme about it There is the same reason for requiring a profession of faith from one baptized in infancy before he is first admitted to the Lords Supper as there is for requiring it from the adult for their Baptisme especially such as Augustine and others who were many years Christians in profession before they came to be baptized and the Jewes who were Church-members before their being baptized But to let these things passe here Mr. Humphreys grants the Rule so far as I intend now to make use of it viz. that it holds in the maine that profession of faith historical saith he but most lamentably wrong is the Rule for admission to both Sacraments only in the baptisme of the adult it was verbal profession and at receiving he saith their very coming to receive is their profession Though he maketh the manner of testifying the faith required in adult persons to be baptized different from the manner requisite for testifying the faith required in him who is to be admitted
no true believers I will believe when he or any else can shew me one Scripture-evidence for it Mr. W. now dismisseth me p. 151 in his proper language thus Put up your bagpipes whistle at home And let him cry aloud Montibus sylvis that if there be any idle eccho there he may procure from it an answer to such another book as his Suspension discussed is But by his leave I 'le take Davids Harp and on it thus conclude PSALM 119. Part 22. Y. Z. 169 Yeild to my cry thy presence neere From thy word light I crave 170 Yeild to my suit thy ready eare After thy word me save 171 Yee lips of mine shall praise the Lord who taught me his Truth sure 172 Yea my tongue shall boast of thy word For thy Lawes are right pure 173 Yoak't in thy Lawes I choose to be Let thine hand help afford 174 Young fresh delights thine Hests give me I long'd for thine aid Lord. 175 Zealously to praise thee I list whiles life lasts just help send 176 Zion path I stray sheep have mist Seek me thy Lawes I 'le tend A particular Answer to twenty-two Digressive passages in Mr W s Booke entituled Suspension Discussed 1 IN his Epistle to the Reader he saith speaking of us Although some things of the ancient Fathers they have sometimes in their mouthes yet they will allow the authority of the ancient Fathers no further then will serve their owne turnes c. The like complaint the Papists sillily make against the Protestants so Canisius barkes in the Preface of his Opus Catcchisticum against Luther Calvin and Melancthon Is any one so stupid as to allow the authority of the Fathers in those things he thinkes they erred Mr. W. as we have seene above honourably quotes Tertullian for him p. 141. and lamentably falls out with him as a Ring-leader of Heretiques p. 147 148. and saith p. 149. We shal honour Tertullian in yeilding to his Assertions wherein he is orthodoxall but we shal believe neither him nor you wherein you are amisse And doth not Mr. W. use his own judgement to discerne wherein he is orthodoxal and where not and so reject his authority in the latter as he owns it in the former Was not this then an irrationall and selfe-condemning Exception 2 Your Parish Pope or his vestry Cardinals cryes Mr. W p. 98. The Pope is not formidable but with his Bull. And here Mr. W. would scare us with his Bull against us For Parish Pope is a flat contradiction according to the sense wherein Pope is now taken But with such a Bull he shall ride none but calves 3 Examination of persons in order to their admission to the Lords Supper is a maine ground of Mr. W. his many complaints and invectives in his booke p. 3 4 9. Though you saith he delude the Country with a loud cry as if your quarrell lay only against the ignorant and scandalous yet your designe is to bring all men under your Examination as divinely and scripturally necessary unto acceptable celebration of the Lords Supper let their parts be never so eminent and their lives never so regular The same Coleworts are served in againe and againe over and over p. 21 27 28 38 54 56 60 88 95 96 113. This dish coming in so often as the learned Cartwright on 1 John 4.3 said to the Rhemists on a like occasion argues either an hungry guest or a needy Hoste Concerning this which is called Examination that is a taking cognizance of adult persons their understanding owning and profession of the Christian faith which in infancy they were baptized into in order to their admission to the Communion I shal deliver my apprehensions in the ensuing Considerations 1 I consider that the Scripture mentions not any Instances of such who having been baptized infants were afterwards when adult admitted to the Supper as expressly distinguished from them who were baptized adult or at yeares nor doth it in expresse Rules or patternes describe how or in what manner such baptized in infancy were admitted or are to be admitted to the Lords Supper 2 Yet from what the Scripture informes us in concerning the prerequisits in the adult to Baptisme and the nature of the Lords Supper in it selfe Some Directions may be gathered concerning this matter particularly That there may be required from persons when they first tender themselves to receive that they make a serious profession of their assent and consent to the Christian faith they have been baptized into Whether this be by a continued speech or catechistically is not at all stood upon For 1. There is the same Reason for requiring this here as there is for that which none deny the requiring it from persons adult in order to their Baptisme although they be never so learned and regular in their conversations before As Augustine Ambrose and others have been and such as Mr. W. acknowledgeth p. 139. were in a salvable condition before their baptisme and therefore did visibly appeare so to be The visible understanding owning of the Covenant whereof the Sacraments are seales is as requisite in the first admission of the former to the Lords Supper as in the latter to Baptisme all things being equall on both parties save only that one is baptized not the other but this alters not the thing in debate because his being baptized in infancy is no testimony of his personal or visible owning the Covenant which is required in the adult for the participating of the Lords Supper 2. There is no Rule I know of to direct us at what yeares any one baptized in infancy may be admitted to the Communion but according to his sooner or latter understanding profession of his baptismal engagements Why may not a child of six or seven yeares old be admitted who may be taught to repeat a Catechisme and to say he desires to communicate but because he is not then judged in a capacity understandingly to consent to the Covenant termes And how can another though of twenty yeares be judged understandingly to own the Covenant who doth not so profess the same before sufficient witnesses For de non existentibus non apparentibus idem est judicium Therefore this verbal profession may be required to be made by a person adult baptized in infancy in the presence of competent witnesses before he is admitted to the Lords Supper 3. Mr. W. himselfe tells us p. 56. that knowledge of who are beleevers and of who are not beleevers must be the loadstar of our administring or not administring the Lords Supper And p. 59. he saith In our administration of the Lords Supper to others we are to be guided by the Scripture Characters of a doctrinal faith And of this we may have infallible certainty when we know the parties are baptized and heare them say the Creed and testifie their beleese of every Article therein contained And hence we connclude infallibly that they are he should have said visibly
longer I shall make bold at the urgent request of some whose judgement is not to be sleighted here to annex a short discourse concerning the privacy or publiquenesse of administring the other Sacrament viz. of Baptisme which will not be unsutably joyned with the main subject of the discourse following And this challengeth its place here because it so particularly concernes the Ministry and is therefore to be submissively presented to your serious consideration and candid censure Let this then be the Question to be discussed before you viz. Whether or if at all in what cases Baptisme may be now administred privately not publiquely To publique is sometimes opposed in Scripture that which we render from house to house especially in that text Act. 20.20 But I humbly conceive the phrase so rendred viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not equivalent to private or per singulas demos as Erasmus in Act. 2.46 renders the phrase for which he is justly blamed by the Learned Beza The phrase and the importance thereof is worth a strict enquiry In Pauls farewel speech to the Elders or Bishops of the Church of Ephesus Act. 20. for to them only he there speaks and if from house to house be to be understood of private houses its manifest it must relate only to the private houses of the said Bishops not the private houses of the people he avoucheth his integrity in the discharge of his Apostolical Ministry as in other Instances thereof so especially in that he saith ver 20. I have kept back nothing from you that was profitable for you But have shewed and taught you publiquely and from house to house or at the houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifying both to Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ This adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to signifie not only publiquely but openly popularly and agrees to an action exposed to open view and cognizance of the people and multitude without distinction of Christians from Jewes or Heathens and that with or pretending to the State authority Act. 5.18 the word is translated openly Act. 16.37 They have saith Paul beaten us openly i. e. exposed us to open shame before the promiscuous multitude Act. 18.28 Apollos mightily convinced the Jewes and that publiquely in their Synagogue vers 26. that Jesus was the Christ And being here opposed to the Christian houses it denotes the Temple Synagogue Market places or such open conventions to which persecutors and enemies as well as Christians had a free accesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not meere private houses but the Church Assemblyes which used to convene in severall houses appointed for that purpose which are therefore opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were not built nor appointed by any publique act of the State and 2. because here was not a reception of the people friends foes promiscuously at least not at all times but of the brethren joyned together in ecclesiastical Christian society For the cleering hereof I shall shew 1. that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the N. T. though sundry times there used is ever appropriated to the signifying of the Church meetings in their houses 2. And always I take it some other phrase is used to denote such as are in a meere private house This latter may be seene in Act. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.34 14.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The former I shal more insist upon for the demonstration whereof I shal produce all the places of the N. T. where the phrase is used Rom. 16.5 Greet the Church in their house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.19 Aquila and Priscilla salute you with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.15 Salute Nymphas and the Church which is at his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon vers 2. to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this phrase in these Texts signifies the Church meetings and Christian Assemblyes is demonstrated already by the learned Mr. Mede above all contradiction I shall only quote one passage or two of his for this which he hath in his discourse called Churches i. e. appropriate places for Christian worship p. 22. Unlesse saith he this should be the meaning why should this appendant be so singularly mentioned in the salutation of some and not of others and that not once but againe if the same names be again remembred as of Aquila and Priscilla Had none in those catalogues of salutation christian families but some only who are thus remembred It is very improbable nay if peruse them well we shal find they had but otherwise expressed as in that prolix catalogue Rom. 16. we find Aristobulus and Narcissus saluted with their houshold Asyncritus Phlegon c. with the brethren which are with them c. Others with the Saints which are with them 2 Tim. 4.19 the houshold of Onesiphorus this therefore so singular an appendix must meane some singular thing not common to them with the rest but peculiar to them alone And what should this be but what I have shewed thus that happy Interpreter There are only two more places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the N. T. both which comply with the forementioned sense of Church meetings in houses Act. 2.46 Breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with ver 42. referring to the love-feasts which they had in common to which the celebration of the Lords Supper was sometimes annexed in several houses appointed among them for that purpose see Beza on the place Act. 5.42 the Apostles dayly in the Temple and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased not to teach preach Jesus Christ where preaching in the Temple promiscuously is opposed to the preaching in Church meetings of the Christian brethren as it was in the text last quoted and therefore is fairly interpreted to the same sense here as it was there I shal only adde one thing more which makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 20.20 should denote the Church Assemblyes rather then the private houses of the Ephesian Elders as such One designe of Pauls speech appeares to be the confirming the Ephesian Elders by his example of constancy and boldness in the Christian faith and his function notwithanding all persecutions v. 19. Yet saith he v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not through fear or cowardize withdrawn in any thing needful see the importance of the word as it s used elswhere Gal. 2.12 Heb. 10.23 25. comp with ver 38. his boldness is instanced in preaching both publiquely or openly before friends and foes and at their Church Assemblyes notwithstāding the danger of coming thither which made some to withdraw themselves Heb. 10.25 Now to instruct privately in Christian families was no such instance of boldness as
this was The perusal of this phrase may be otherwayes useful which hath invited me to this strict consideration of it At present this use is to be made hereof that when we speak of private Baptisme in private houses it is not to be understood according to the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s used Act. 20.20 though it seeme there to be according to our translation opposed to publiquely But as publique baptisme is that which is now performed in the publique place where publique ordinances are usually administred the accustomed signes being given for the assembling of the Congregation there at such time when it is to be celebrated so private baptisme on the contrary is that which is done either in the place of publique Assembly when no publique notice is duly given for the Congregation to resort thither or in a private house where although many are present yet it is not free or at least its generally supposed it would not be civil for any Christian that will though uninvited to come to the ordinance of Baptisme there administred Now that we may better discern what is incumbent upon us in reference to this circumstance of administring Baptisme we shall peruse Scripture instances and see what direction they may afford us herein in these following Theses Thesis 1. The Baptisme of John was not privately administred according to the senses of private before mentioned Matth. 3.5 6. Then went out unto him viz. to the wilderness of Judea Hierusalem and all Judea and all the region round about Jordan and were baptized of him in Jordan confessing their sins So saith Mark 1.5 And there went out unto him all the land of Judea and they of Hierusalem and were all baptized of him in the river Jordan confessing their sins And v. 7. And he preached saying there cometh one after me mightier then I c. Ver. 8. I indeed baptize you with water but he with the holy Ghost Luke saith Ch 3. ver 2 3. The word of God came to John in the wilderness And he came into all the Country round about Jordan preaching the Baptism of repentance for the remission of sins And v. 7. Then saith he to the multitude which Matthew saith he said to the Pharisees and Sadduces that came forth to be baptized of him Mat 3.7 O generation of Vipers who hath warned you to flee from the wrath to come It s related Joh. 1.25 28. They asked him why baptizest thou if thou be not that Christ nor Elias neither that Prophet John answered I baptize you with water c. These things were done in Bethabara beyond Jordan where John was baptizing c. From this harmony we may observe 1. That he baptized where he preached ordinarily and as openly 2. That multitudes came to him to be baptized to whom he preached expostulating with them and they confessed their sins when probably before they were baptized Now this was not confession before John alone as our Divines shew against the Papists who would hence inferre auricular confession but it rather was an open renouncing of former wickednesse as those did Act. 19.18 19. who being converted to the christian faith confessed shewed their deeds and some brought their books of curious arts and burned them before all men There is no other passage concerning Johns Baptisme which seemes to intimate privacy or that it was not done according to the tenor of the former Scriptures but rather comply therewith Luk. 3.12 Mark 11.30 Joh. 3.23 4.1 Luk. 7.29 Act. 1.21 22. Act. 10.37 Peter in this last Scripture speaking of the Gospel saith it was that word which you know was published throughout all Judea began from Galilee after the Baptisme which John preached Which phrase further cleeres it to us that John first preached to the people concerning the nature use of his baptisme before he baptized them which hints his baptisme as publique as his preaching There is only one instance more to be considered concerning Johns Baptisme that is his baptizing Christ Mat. 3.13 Mark 1.9 In this 1. there 's nothing against the publiqueness of it and therefore it may fairly be supposed to be administred as publiquely as in the former Instances 2. Yea there 's probable proof of the publiqueness of it For 1. Christ was pleased to come to John at Jordan Mat. 3.13 at which place John was preaching to and baptizing the multitudes spoken of in ver 5 6. of that same chap. Christ did not send for John to some private place as some now would have Ministers come to their houses and Luk. 3.21 relates Christs the peoples baptism as done together 2. At this time Christ was to be solemnly inaugurated unto the manifestation of his office as our Divines say and that declared by a voice from heaven Now it was of infinite concernment and use that his baptisme should be publique and that there should be many witnesses thereof whereby also it might publiquely appeare that Christ approved of Johns Baptism that by his example others might be moved to submit thereunto 2 The baptisme administred by Christs disciples before Christs death seemes rather to have been publique as their preaching was then private Job 3.22 After these things came Jesus his disciples into the land of Judea and there he tarried with them and baptized although Jesus baptized not but his disciples Ch. 4.2 whereupon Ch. 3.26 Johns disciples tell John of it that Jesus baptizeth and all men come unto him 3 The examples after Christs ascension are divided some administred in publique some privately and one doubtfull to which sort it is to be referred I shall begin with the publique We have a notable example of publique baptisme Act. 2.41 when the same day that they had heard Peters Sermon and probably of other Apostles there were added 3000 souls who were baptized Act 8.12 When they viz. of Samaria beleeved Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Here baptizing was as publique as preaching Now the preaching was publique where all had free admission ver 5 6. At this same time one is particularly mentioned ver 13. Simon who beleeved Philips preaching and miracles as the former persons did and was baptized at the same time so Act. 18.8 Another example occurres Act. 10.44 47 48. in like manner described That 's a notable one Act. 16.13 14. On the Sabbath saith the text we went out of the City by a river side and we sate down and spake to the women which resorted thither and v. 14 15. Lydia was there converted and its probable baptized and her houshold For after she her houshold was baptized she invited the Apostles home to her private house ver 15. Now if it had been the use to baptize ordinarily in private its likely she would have invited them to her house before that she and her houshold might there have
on the Minister when he baptizeth some privately and not others may disswade us from gratifying any herein unlesse we would comply with all who may desire it and then I thinke in some places we should have few baptized in the publique Congregation What grudges and surmises of partiality this may beget we cannot be ignorant 7. Either baptisme is a private or publique ordinance If private then it needs not at all to be administred publiquely If publique then it ought not to be administred privately where it may be publiquely and that fitly I say fitly for sometimes even solemn preaching may be in private places but not when it may fitly be in publique so is the case here 8. If private baptismes be admitted I see not how private communions in the Lords Supper will be rationally avoyded which yet are now exploded and I think justly according to 1 Cor. 11.22 For which see also Mr Medes discourse of Churches for Christian worship in the primitive times p. 4.9 Private baptism would be too neere a symbolizing with the Papists who lay the stress of salvation upon baptisme Necessitate medij and with the Separatists who leave our publique Assemblyes retire into corners for the performing of publique ordinances 10. Lastly The judgement of the Churches of God especially the Church of England may disswade from private baptisme Zepperus de polit eccl l. 1. c. 12. saith Baptismum in primitivâ ecclesiâ Catechumenis adultis qui e gentilismo vel Judaismo ad christum transibant non nisi ferijs paschalibus pentecostes natalitijs Domini administrari solitum idque magno cum apparatu solenni omnium piorum laetitiâ ex illorum temporum monumentis manifestum est Nunc quia alia ecclesiae ratio est illaque ex christianorum parentum liberis ferè constat colligitur quotiescunque publici ecclesiae Caetus ordinariè habentur christianorum parvuli testimonio sigillo Baptismi christo ejusque ecclesiae inferentur quidem patre ipso ad Infantis sui baptismum praesente atque astante This is evidenced by the ancient custom of sponsors who were to make promise before the Church for the instruction of the baptized in the christian faith Fideijussionem saith he sponsionem susceptores apud baptismum coram Dei ecclesiae ipsius facie sacrosanctè praestant The learned Beza in libello Quaestionum Responsionum christianorum speakes home to this businesse Q. An de loco baptismi nihil statuendum putas R. Imo quum omnia decenter ordine fieri in ecclesiâ oporteat sit autem evangelici Ministerij pars Baptismus eundem locum verbi sacramentorum ministerio attribuendum censeo ut in coetu Ecclesiae communibus precibus adjunctis Baptismus administretur neque istos nescio quos necessitatis casus temerè admiser◠I shall only hereunto adde the determinations of the English Liturgy and the Directory Though in some cases of great necessity as the Common prayer book speaks it permit private baptism yet if the child live it is to be brought to the Congregation where the Sponsors shall make solemn professions as in the order for publique baptism and the Congregation being so satisfied the child is publiquely to be declared solemnly received into the Church Now how shamefully do many of our corner Baptizers who pretend much for the Episcopal Government and Common prayer book offend against this Direction The Directory which I suppose is owned as a considerable Authority humane especially in a doubtfull case in this County most of the Ministers names whereof then resident here when the Presbyterial Government was first commended to us by the Parliament I have by me subscribed with their own hands to a profession of their judgement for that way and resolution to put the same in practice it orders expresly thus Baptism is not to be administred in private places nor privately but in the place of the publique worship and in the face of the Congregation There is but one I know of professing the Congregational way who comes to private houses in the Country and with the parents and a few women baptizeth and this I think is offensive to the Ministers of the same way he professeth as well as to others of us his neighbours Now we all profess to be studious of peace But how shall we make it appear if in such a thing which all I think acknowledge lawfull we comply not with the Directions of the former constitutions of the State and Church of England and the present Rules commended to us by the Parliament with the assistance of so Reverend an Assembly as they had herein which yet respect only our uniform practice and tie us not to an opinion of necessity that Baptism should be ever administred thus publiquely Should not those Scriptures Rom. 14.19 Phil 3.15 16. and such like have some impression upon us as to this matter I leave it to the consideration of the peaceably Judicious Now I come to my second Conclusion I deduced probably from the perusal of the forementioned examples of Baptism viz. That 9 From the ordinary Rule of publique Baptism there is some exception in some special cases That there is such an exception is already proved by the Scriptures produced But to set down a perfect enumeration of such cases wherein that exception hath place I dare not professe ability to undertake but I shall endeavour somewhat herein according to my poor measure 1 Negatively 2. Affirmatively 10 Divers things are pretended as of weight when they occurre to challenge an exception from the common Rule of publique Baptism which I humbly conceive are of no validity for the same 1. The childs weaknesse and danger of death is no sufficient reason for private Baptism this is the only exception allowed by the Common prayer book Indeed this seems rather a reason for the denying of private Baptism then granting it least they who demand it should be strengthened hereby in the conceit of the necessity of Baptism for salvation of the infant ratione medii They should rather by our preaching and practice be informed in the right doctrine of the Sacraments It 's true some of the Ancients in the heat of their opposition to the Pelagians who denied original sin went so far as to lay stress of salvation upon Baptism But others were more sound who teach that not the defect or want simply but the neglect of them is the crime Now there is not a neglect where the first opportunity is taken for solemn publike Baptism no more then there is a neglect of the Lords Supper although it be not received by him who cannot come to the Congregation who yet is ready and desirous to lay hold on the first opportunity he can to joyn himself in the publique Communion of the Church in that Ordinance 2. Nor is the gratification of mens or rather womens humours a sufficient reason for private Baptism For then it
31. And at length as a triumphant opposer of our assertion you manfully oppose us with an I Assert a pretty charm to delude the simple But if he had no designe to delude the very very simple ones he needed not to have mentioned Oxford and Accademical and School-order so often all others know in their own reason or by observation of others practice that both the Opponent and Respondent declare which part of the Probleme each takes before they proceed to any disputation thereupon §. 3. And this leads me to the answering his next exception p. 6. which is made against my paper at number 2. wherein I proposed to note severall things for the stating the Question I intended to discusse He saith It s not the custome with us at Oxford for the opponent to state the Question And further adds Your method is unaccademicall you might have spared the paines of your needlesse inventions your stating the Question wee look upon as a declining of the Controversie as a mudding of the cleare water as consciousnesse of inability to refute the pretensions of the Assertor However I must follow you in your Extravagancies lest any poor soul should be seduced by your noyse of words Reader thou seest the Clouds gather more I hope thou wilt be armed for foul weather To his exceptions I reply 1. There is nothing more usuall in polemick Authors then in their answering the pretensions of their Antagonists upon any point to state the Question and set down what is granted and denyed and often to tax their Adversaries with a wrong stating of the point to be discussed There 's none who have read Chamier against the Papists nor Chemnitius against the Council of Trent or any such like Authors but must observe how ordinary this is with them and yet the Papists were never that I know of so silly as to charge them with an unaccademical procedure in their disputations with and refutations of them 2. It was not Mr Timpson only that I assaulted though I mentioned him rather then others because I heard he was then as he is since in print much cryed up by Mr. W. And they are not agreed among themselves about the stating of this Question Some allow a disswasive debarring of some who yet they thinke may not juridically be kept off though notoriously wicked if not in their sense excommunicated Others granting a debarring of those who are ipso jure excommunicate though not ipso facto And others allow only the debarring of the actually ipso facto excommunicate and that in their sense of it as was said to wit as it denotes the separation of persons so censured from all publique ordinances in the Church as well as from the Sacraments And I matter not though it be not concealed that as I disliked not all in the writings of those who were against suspension so I could not comply with all I found in the writings of them who were for the suspension pleaded for Was it not necessary then that I should freely impart my opinion concerning the point which I was desired to give some account of which indeed is such as partakes of both parties and is not wholly included in the proposals of either of them And Mr. W. might easily see by my stating the Question that though I held a conclusion contrary to the maine assertion of those Gentlemen who have written against suspension yet I have by the putting in of the term fully or not fully excommunicate altered somewhat of the manner or method necessary for the defending or overthrowing the same 3. I wonder not that Mr. W. is so hot against these limitations I gave for our question since so much he had to say was concerning Examination Ruling Elders Prudentials in Government excluding for ignorance c. for these all were by my limitations casheered the present dispute one point being enough at one time to handle It s the known way of the Quakers and such like people in their writings or Disputes to jumble many things together and they will not be gotten to speake closely to one thing by it selfe Let the Reader judge whether Mr. W. in his discourse do not by his example too much patronize that their roving and looseness The order of the whole Controversie I take it lyes thus 1. Whether any persons baptized at yeares intelligent not fully excommunicated or if you will not secluded from other Ordinances may be debarred the Sacrament 2. Whether they may be debarred by disswasion only 3. Whether by a juridical act 4. In what cases or for what crimes they may be debarred 5. By whom that juridical act may be exerted for the debarring of them In the first of these would be considered whether a sentential debarring one the Sacrament be not really an excommunication 2. Whether there is not a further degree of excommunication then this 3. Whether it s not lawfull to exert the first when the latter is not And in the fourth It might be enquired further How farre ignorance may be a cause of suspension 2. Whether the refusing of them who have never testified their understanding aright of their Baptismall engagements by a verbal profession thereof before the Church or some appointed by the Church to receive the same or at least before some publique Minister of the Church whether I say the refusing of them be any suspension properly or if only non admission whether it be lawfull and here would come in the businesse of examination But I expressly limited the Question first to be discussed to an enquiry whether in any case the parties above mentioned baptized adult and not fully excomminunicated may be debarred the Sacrament expressly secluding from our present dispute those inquiries by whom and what power and for what offences they may be debarred And yet Mr. W. calls these my Limitations and explanations of the Question Extravagancies and needlesse Inventions when as their designe was to keep from extravagancies and if he who took upon him to answer that paper had duely observed them as was meet his discourse would have been much better although much shorter then it is §. 4. My first limitation which may be seene at numb 3 and 4 in the copy of my first paper Mr. W. I thinke pretends to answer or except against or some such thing I suppose he designes in his p. 7 8 9 10 11 12. where he discourseth about divine obligation to receive baptismal regeneration toleration examination Church-constitution c. If in these words p. 8. The seed of regeneration was as to us sown in their Baptisme he take regeneration for sanctification by inherent gracious qualities infused at the time of Baptisme I should be desirous to see him prove what he asserts As regeneration denotes in Scripture adoption justification and so our relative state I can close with the doctrine of sacramental regeneration yet in a sober and wary sense But Mr. W. his expression concerning the seed of
to the Lords Supper yet he grants if I understand him that what faith was the condition of applying Baptisme is the condition of admitting to the Communion which is all I require And therefore the visible want of that faith is a bar to his receiving which would be a bar to the baptisme of the adult §. 4. It now remaines that I prove the Minor which was this Unbeleevers by notorious disobedience to the Gospel do visibly want that faith which is necessarily required to be visibly present in them who may be lawfully admitted to Baptisme and the truth of it is thus made out If it were a visibly actuall justifying and saving faith which was necessarily reqired in Scripture as the condition of persons adult their admission to Baptisme then the last recited minor proposition is true But the Antecedent is evident therefore the Consequent must be granted I suspect not that any will deny the consequence my work will lye in demonstrating the Antecedent the which I shall thus endeavour 1. Such a visible faith as is joyned with a true and saving visible repentance is an actual justifying faith visibly But the Apostles so required such a visible faith as is joyned with a true and saving visible repentance Therefore they required a visibly actual justifying faith necessarily as the condition of admission to Baptisme Acts 2.38 Repent and be baptized for the remission of sins that was the condition Peter tendred to them and that it was visibly closed with by them is manifest upon which they were baptized ver 41. Then they who gladly received his word especially the doctrine of repentance he had preached to them for their crucifying Christ and of faith in Christ as the true Messias were baptized Here is the application of Baptisme to them upon that condition supposed to be visibly performed by them which therefore excludes them who close not visibly with this condition If any say as it s usually said who can know a sincere beleever Let them say how Peter could tell who repented yea and not only who received the word but gladly received it such as visibly did so he must take for such or deal with as such who can honour a godly man to love him or who repents to forgive him Those who are such apparently must be treated as such really as hath been before said §. 5. 2. That which Philip required in the Eunuch as a necessary prerequisite for his admission to baptisme is the necessary condition of persons adult their admission to Baptisme But a visibly actual justifying faith was required by Philip to be in the Eunuch as a necessary prerequisite for his admission to Baptisme see Acts 8. where an express account is given us of the baptismal termes ver 35 36. Philip preached unto him Jesus and as they went on their way they came to a certain water And the Eunach said See here is water what doth hinder me to be baptized And Philip said If thou beleevest with all thy heart thou maist And he answered and said I beleeve that Jesus Christ is the Son of God and so he baptized him A reverend Divine hath objected two things 1. that Philip required more then was necessary to Baptisme As we require all graces to be acted in Communicants though yet we cannot deny them for coming short in some things they-ought to do And saith he we require in persons to be marryed that they give up themselves to the Lord and marry in the Lord yet cannot deny marriage to them for want of saving grace And 2. that the Eunuchs answer in which Philip acquiesced shews it was but a dogmatical saith which might be short of justifying §. 6. To these I answer 1. joyntly That one of them destroys the other For if it were only dogmatical faith the same Divine pleads that that is necessary for admission to Baptisme And then Philip required not accessories besides necessaries of necessity therefore he must renounce one of his exceptions before he can rationally pitch upon the other positively Yet 2. I shall answer severally to them And first of the latter Exc. 1. If thou beleeve with all thy heart i. e. visibly professest so to do the heart was not searched into by Philip The meaning of this should be according to this grave Divine in one of his exceptions q. d. if thou beleeve with all thy understanding with whole assent as he explicating himselfe saith the Divels do beleeve really upon cleere convictions I shall consider the like phrase used elswhere whereby we may most certainly discerne whether it is to have that sense or no. Math. 22.37 Thou shalt love the Lord with all thy heart and all thy soul and all thy mind which is interpreted and must needs be so with the will aftections and understanding Here the whole heart denotes the whol will distinguished from the whole understanding The same we have Mark 12.30 Love the Lord with all thy heart with all thy soul with all thy mind and with all thy strength This last clause being added to what was in Matthew denoting the outward endeavours in testification and as a fruit of the inward bent and energy of the whol inward man denoted by the three former Here then againe the phrase with all thy heart denotes with all thy will and distinguished from the phrase with all thy mind denoting with all thy understanding So also vers 33. the same phrase is in like manner used for the whole will only in that verse there 's some alteration of the order before used in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is all one as to my present purpose for which the text is quoted In the same signification is the phrase with all the heart repeated Luke 10.27 And these are all the places I take it where the phrase is used in the new Testament do a thing with all the heart besides the text under consideration Therefore sure it must be taken so here unlesse there be some manifest Reason in the context to withdraw it from its usuall and alwayes elswhere used signification which is not produced nor I beleeve can be §. 7. Besides If we look back to the original of the old Testament from whence this phrase in the new Testament is fetched It will further appear that to beleeve with the whole heart is most fitly interpreted of beleeving sincerely and affectionatly The text the Gospel refers to is Deut. 6.5 In vers 4. Heare O Israel c. Ajin the last letter of the first word and Daleth the last letter of the last word in the verse are extraordinary great letters in the Hebrew to cause heed and attention to the Commandement following which is that called in the Gospel the great Commandement as noted by its great letters and thence by the way most fitly Christ represents the less Commandements in the esteem of the Jewes by pricks or tittles least