are so sacred that they cannot without high offence to his Majesty Deut. 4.1 great wrong to Gods people and extream danger to their own souls be denied by any to those to whom they belong God no lesse forbidding detracting from then adding to his word and so much the more dangerous is diminution in this case as it tends to darken the glorious grace of God in the times of the Gospel which times he hath reserved for the more full illustration thereof above former times 2. That those main priviledges which God granted ordinarily to persons in Covenant before Christ as That their children should be in Covenant and admitted to the seal of entrance thereinto should cease in the time of the Gospel is so unagreeable unto the wisdom and goodnesse of God which reserves his greatest and choicest blessings for the last times to be bestowed on his people so contrary to the nature of the Covenant of grace which under Evangelical dispensation is far more glorious and comfortable to the faithfull then under legall so contrary to the end of Christs coming which was to multiply increase and ratifie not cut off diminish or abolish blessings and priviledges to his Church and so contrary to the promises and prophecies concerning the glory of the Church in the times of the Gospel that he deserves to be abhorred of all that know God and Christ and his Covenant that should tell us of a great fall and diminution of priviledges in Evangelicall times compared with legall and yet can bring no pregnant and pertinent Scripture to prove a repeal of those priviledges 3. I grant that where God hath repealed priviledges of the Old Testament which whiles they continued unrepealed were priviledges yet cease to be so when greater answerable thereto yet more sutable to the Gospel-dispensation are vouchsafed in their place in the New Testament they in respect of that old administration are not to be accounted priviledges neither are priviledges in this case properly revoked but altered and inlarged when the old administration indeed is abrogated but the same spiritual blessing is given in a more comfortable manner under a new dispensation As when Christians 1 In stead of the Old Testament Scriptures in the Jews mother tongue which was the Jews priviledge have both Old and New Testament Scriptures translated into a known tongue 2 In stead of the Jews seventh-day-seventh-day-Sabbath Ioh. 19.36 2 Cor. 5.7 have the first day or lords-day-Lords-day-Sabbath 3 In stead of the Passeover which to the Jews was a Type of Christ to come have Christ exhibited and now represented in the blessed Communion And 4 in stead of Circumcision have Baptism And 5 generally when Christians in stead of the old Legal dispensation of the Covenant of grace which the Jews had have the new Evangelical dispensation of the Covenant Here the same priviledges are continued with inlargement under a new and different garb or dresse 4. It 's granted also that when men have wilfully rejected priviledges and therefore God hath cast them off neither they nor theirs lying under that obstinacy may lay claim to obstinatly rejected priviledges as in the case of the body of the Jews and their seed at this day To the Minor 1. Gen 17.7 Exod 12.48 Ezek. 16.10 21. Mat. 2.15 Act. 3.25 It 's plain that from Abrahams time and so forward to the last of the Prophets yea to the time of our Saviour Christ unto which time Circumcision of children was in force the faithfull had interest in this priviledge that their children were in Covenant and had the seal of admission 2. It 's plain also Gen. 17 10 11 12 13. Rom. 4.11 Rom 3.1 2. Phil. 3.5 that this was a great priviledge or prerogative to the people of God and their children that they were in Covenant and had Circumcision which is called the sign of the Covenant yea the Covenant and the seal of the righteousnesse of faith As to be an Hebrew and Israelite was a great priviledge before Christs coming so to be circumcised 3. That God hath not recalled this grant of Beleevers children having right to the Covenant and seal of entrance it is evident for neither the Scriptures of Old or New Testament speak any such thing but rather the contrary heightning the priviledges of the Gospel above those of the Law but never depressing them Obj. But Circumcision is repealed and abrogated Ans 1. True Ob. in regard of the outward ceremony Ans 1 so the former dispensation of the Covenant of grace in regard of the Legal manner of administration Doth the Covenant it self therefore and duties and priviledges therefore which are essential and perpetual cease Womens going up to Jerusalem to the sacrifices and Passeover ceaseth Must not they therefore come to and partake of the Lords Supper The Church of the Jews which understood the Scriptures of the Old Testament without translation is cast off Must not Gods people now have the Scriptures in their mother language by translation because there is no direct expresse Scripture for that purpose The Jews Sabbath being the seventh day of the week with us called Saturday is abolished Must we not therefore have a Christian Sabbath or Lords day Nay rather we may well gather from the Jewish-beleeving womens priviledge to partake of the Passeover and sacrifices in the Old Testament the priviledge of Christian women to come to the Lords Table and from Jewish Beleevers liberty to have the Scriptures in a known tongue we may gather against the Papists the priviledge of Christian common people of the like nature though in a different way they by the Originall writing we by Translation and from the Jews Sabbath of the seventh day that being appointed by the moral Law we may gather our Christian Sabbath and so from the Jewish infants priviledge to have the seal of initiation into the Covenant and Church we may gather the like priviledge to belong to Christians Infants though in a different ceremony if we compare those priviledges of the Jews in the Old Testament with what is spoken in the New Testament concerning Gospel-priviledges that are analogicall and succedaneous to these legal priviledges and lay together other common grounds warranting unto them these priviledges though there be no expresse immediate particular command for womens partaking at the Lords Table nor for the common peoples enjoying vernaculous translations of the Scripture nor for the Christian Sabbath nor for the baptizing of Infants 2. I answer to this objection If it had been the pleasure of God and Christ that children should in the time of the Gospel lose their former interest in the Covenant and seal thereof and their priviledge of Church-membership as well as he would have Circumcision abolished he would have no lesse revealed that in the Scripture then this But he hath no where revealed either expressely or to be gathered by consequence that whereas untill Christs time Infants of Beleevers were in Covenant Gods children Church-members
nor diping is essential to the constitution of a true Church Seventhly You say or imply This baptizing or dipping is that whereby they became and were truly called Christians Ans This is false that men cannot be right Christians without your dipping Yea though we understand it of true Baptism for faith or interest in Christ properly maketh Christians Being interested in Christ though we should be hindered by death or other providence from Baptisme yet we are true Christians as the thief on the Crosse Those three thousand mentioned in the Acts when they had beleeved Act. 2 19 40. were Christians even before they were baptized so Philip before he came to the water Baptism is rather an effect or consequent then a cause or antecedent of our Christianity People are rightly baptized because Christians not Christians because baptized 2. Neither were men hence at first called Christians because baptized for many thousands had been baptized a long time before they were called Christians For whereas great multitudes had been baptized by John the Baptist Mat. 3.5 6. Ioh 4 5 6. See Act 2. 3. to the 7 chap. and more by the Disciples of Christ before his death and many thousands also after his ascension at Jerusalem Samaria and elsewhere Beleevers were not called Christians untill a good time after the Persecution and dispersion at Jerusalem For the faithfull were first called Christians at Antioch Act. 11. â—6 where Paul and Barnabas had taught an whole year and the number of Disciples was mightily increased there is not the least intimation that Baptism or dipping gave them the name of Christians but rather their famous profession of Christ Thus much for particulars observable in the main proposition Eightly From the whole proposition in respect of the matter let it be noted that besides your implicit fastning on us some things which we own not and asserting as your own some things which you neither have nor can prove The whole state of the Question is mistaken by you You speak of Baptism which is for the constitution of Churches whereas the Question is What Baptism is to be used amongst us who are a Church or Churches constituted already We grant that to the first constituting of Churches amongst Jews or Infidels which were never a Christian people a Profession of repentance faith or obedience must be made by men upon the preaching of the Gospel that they and their children may be accepted into Covenant and baptized As Abraham professed his faith before that he and his family were circumcised but after that his children were circumcised without requiring of actual faith and repentance from them as precedaneous to Circumcision They that will constitute new Churches amongst Infidels ought as we judge first to require actual faith and repentance of that people before they admit them and their seed as members of the Church But whatsoever you think of us we Christians in England know that we were through Gods grace a Church constituted long ago whose defects and corruptions though many yet have not been inconsistent with the being of a Church neither such hath been the indulgence of our Lord Jesus Christ the head and King of the Church were we ever unchurched If you will go and preach among Jews Turks and infidels and make it appear that you have a commission for it we will not gainsay your constituting of Churches amongst them and baptizing Professors of faith But in the mean space let me advise you to take heed lest whiles you talk of constituting Churches amongst Gods people Act. 1â— 3 2 Tim. 3.6 Tit 1. 11. Satan use you as his instrument to overthrow Churches by subverting souls and whole houses through speaking things you ought not for filthy lucre sake as he did those noted in the margin Ninthly Let it be also observed in the form of your propounding the whole state of the Question that you which would be accounted great disputers and discussers of the truth laying down a negative Proposition as is evident to any that can discern a negation from an affirmation in propounding it say we affirm when indeed you deny Will not these so grosse mistakes in the parts and the whole the matter and manner of this main question stated by you give just cause to judge that you are such men as those of whom the Apostle speaks in these words 1 Tim 1.5 6 7. Now the end of the commandment is charity out of a pure heart a good conscience and faith unfeined from which some having swerved have turned aside to vain jangling desiring to be teachers of the law understanding neither what they say nor whereof they affirm Whereas you say H. H J.B. If it be we desire you to prove it by plain Scriptures Ans We have nothing to do to prove that which we never affirmed but you falsly father upon us as it may seem that you may fight with your own shadow But we shall by Gods assistance prove upon solid Scripture grounds That the Infants of Christians which are members of a constituted Church or Churches have right to the Covenant of grace and so to Baptism the seal of entrance into the Covenant and that it is agreeable to Gods word that constituted Churches should be continued by baptizing of children that are members thereof But first let us hear what you say for your way You proceed thus That the Baptisme of beleeving men and women by us practised H.H. J.B. is the Baptism of Christ we prove by these Scriptures Ans For the answering of your Scripture-proofs taken from Christs command and the Apostles practice I will first propound some things in general to be considered secondly make answer to the several Scriptures 1. I answer therefore That neither any nor all these Scriptures do prove plainly positively immediatly and directly without consequence or syllogism which I take to be your meaning when you call for plain and positive Scripture which I have heard that some of your way abhor and protest against that the Baptism practised by you is the Baptism of Jesus Christ In none of these Scriptures it is expressely said The dipping of beleeving men and women practised by Henry Huggar and James Brown is the Baptism of Jesus Christ Nor do we reade in the Evangelists Go Henry Huggar and Ja. Brown teach all Nations and baptize c. Nor do we reade that Christ gave a command to you two to preach the Gospel to every creature Nor do we finde in the Acts of the Apostles that H.H. and J.B. said to the Jews Repent and be baptized or that the Samaritans heard you two preaching or that the Eunuch went down with you to the water or that the Jaylour or Crispus the Ruler of the Synagogue were baptized by you or either of you If you have any plain positive Scriptures mentioning your selves you may produce them Neither have you cause to take it ill to be urged thus Seeing
that you call for plain and positive Scripture without syllogism or consequence to prove that children or infants by name should be baptized or sprinkled why may not we require of you plain and positive Scripture without syllogism or consequence that H.H. and J. Br should dip men and women When you shew us expresse Scripture for the one we will for the other 2. But it may be you will say It will follow by good consequence from these Scriptures that your Baptism is the Baptism of Christ Ans 1. It is well if you be not afraid of syllogisms consequences and argumentation 2. Yet you have drawn no syllogisms nor arguments hence and untill we see them we cannot answer them 3. If you take liberty to use reasonings and consequences you cannot rationally deny to us the like liberty 4. If you will have these Scriptures brought home by any just consequence for the proving of your Baptism to be the Baptism of Christ you must undertake an hard task for beside your skill in Logick c. you must either prove your selves Apostles or Evangelists for to such were these commands given and of such were these histories Mat. 2â— 19 20. and that you have power and authority to preach to the whole world power to speak with strange tongues to any Nation whatsoever and to work miracles and that you ought to preach to none Mat. 16.15 16 17. Act. 2. 8. Rom. 16 15â— but or at lest principally to Jews and infidels not building on others foundations for these things belonged to those first founders of Churches Or else at least you must prove that you are Pastors or Teachers whom God hath appointed to succeed those extraordinary primitive Ministers who were imployed in founding and constituting Churches Ephes 4 11 12 13 14. which are to build on the Apostles foundation for perfecting of the Saints set apart for the work of the Ministry and for edification of the mysticall body of Christ And if so you must make it appear that upon due trial and examination of your gifts Act 14 23. 1 Tim. â— â— 2 3 4 5. 〈◊〉 1 Tim. 4.14 5 22. Tit. 1.7 8 9. Act. â—0 28 1 Tim. â—â—3 14 15. and fitness in point of knowledge and holiness you have been set apart to that Office by the approbation or imposition of hands of the Presbytery for that is the Gospel-order You must make it appear also that you have a Flock to oversee and watch over and that you give your selves wholly to reading meditation and study and that you fully discharge your Ministry in the Flock of Christ if you will with any comfort to your selves and satisfaction to others that are godly and judicious apply the Scriptures which you have cited to your selves Besides if you be Apostles why do you build on others foundations If Pastours what talk you of constituting Churches as if that were your work 3. The reason is not in all things the same of a Church to be constituted and of a Church constituted already as I have shewed before in the example of Abraham when his family was to be made a Church under the dispensation of the Covenant sealed by Circumcision upon his professed faith and repentance he was circumcised with his whole family and after this his Domesticall Church grew up into a National his posterity being acknowledged members of the Church by Circumcision in Infancy were not to stay for Circumcision untill they actually beleeved after Abrahams example The same course was taken with Proselytes Exod. 12.48 49. they at first were to professe faith and afterwards their children to be circumcised in Infancy In like manner in the New Testament when Governours of families were baptized Act. 16.14 15. 31 32 33 34 their whole families were baptized with them of which hereafter When men are infidels they and their seed are aliens from the Common-wealth of Israel and therefore must actually repent and beleeve before they and their children be admitted to the Covenant But having by faith laid hold on the Covenant for themselves and theirs their children are interested therein at least externally so far as to have right to the seal of entrance There is not the same reason of the foundation and superstruction in all things nor of planting trees and their growing up and nourishing Indeed at the first planting of a Park Vineyard or Orchyard there must be a rooting or fastning of the first stock stemme or branch immediatly in that ground or grafting stock but afterward it is not necessary or fit that every sprig that sprouts forth thence should be cut off and immediatly rooted in the earth this course would hinder growth and fruitfulnesse So the first receivers of the Gospel being planted into Christ his Covenant and Church by faith do successively convey according to the tenour of the Covenant of grace the blessing to their children whiles succeeding parents the offspring of those first Beleevers continue in the faith so far forth as that their Infants have right to the Covenant and seal of entrance which runs thus Gen. 17 7. I will be thy God and the God of thy seed after thee Thus it was unquestionably from Abrahams unto Christs time the Apostle using the like similitude tels us that some of the Jews were broken off from the Olive tree by unbelief for a time Rum 11.17 else they might with their seed still have partaked of the root and fatnesse of the Olive tree as before which priviledge doubtlesse those that were not broken off by unbelief did retain and these unbeleevers when they shall return to Christ by faith shall recover and the beleeving Gentiles being for the present planted in in their room must enjoy Ephes 3 5. The same Apostle saith that the beleeving Gentiles are fellow-heirs and of the same body with beleeving Jews and so partakers of the same priviledges It is true some things are common to the constituting and founding of a Church with its continuance and superstruction these must be alike observed in both cases some things are proper to each and here heed must be taken of confounding these Heb. 6.1 2 left if we be alwaies laying the foundation we never come to perfection 4. Whereas your practice is to perswade beleeving parents to forbear baptizing of their children untill they can actually repent and beleeve Where do you prove that Christ commanded or his Apostles practised this I am sure those Scriptures which you set down mention no such thing The Apostles according to Christs command preached to Jews and infidels and having converted them baptized them with their families but no where bid them keep their children untill they professe their repentance and faith and then baptize them this you practise without any Scripture-warrant 5. Neither do any or all these Scriptures prove that it is according to Christs institution to baptize or dip those which have been already baptized Into
being taught or at least they would gather from Christs Commission they are uncapable of being preached to and taught Therefore of being baptized But this is not a sufficient cause why they should not be baptized For teaching the doctrines and commands of Christ should go after not before Baptism according to the order of Christs Commission It 's enough that persons be devoted to Christ upon the tender of the Gospel by those that have power externally to dedicate them to him and then they are to be baptized and as it were matriculated into his School and after taught all things that Christ hath commanded them the contrary course is a preposterous inverting of the order of Christ Therefore Baptism is not to be denied to the Infants of Beleevers But they are by their parents to be dedicated to Christ and then baptized and afterwards instructed and taught in all the doctrines and commands of Christ which way is most agreeable to the order of Christs Commission 4. Whereas it is said in Mark 16.16 He that beleeveth and is baptized shall be saved he that beleeveth not shall be condemned If you will take these words precisely as containing a generall and compleat rule by which we must judge who must be baptized and saved who not without limitation to the first calling of Jews and Gentiles to Christianity I reason thus against you from this Scripture Children even the Infants of Christians either beleeve or not If they beleeve Deut. 30.6 having faith though but seminal or virtual comprehended in regeneration or circumcision of the heart which God promiseth to the seed of the faithfull or maybe said to beleeve in their parents who accept of the Covenant for themselves and their seed then they are to be baptiye◠as this Scripture shews and your own argument against their Baptism yields this being your great reason against baptizing children because say you they cannot beleeve But if you say they do not cannot beleeve they are all damned by you from this Scripture which saith expressely Whosoever beleeves not shall be condemned Take which you will If you say the former the cause is yielded by you If the later viz. That all the children of Beleevers whiles Infants are condemned and that there is no hope of salvation if they die before grown years this being so contrary to the Covenant of God and his promises will make you deservedly abhorred of all those that know God his Covenant and Scriptures If you to avoid this dilemma say this Scripture belongs only to those of grown years as were those unbeleeving Jews and Heathens to whom the Apostles were immediatly sent and therefore the condemnation of Infants through want of actual faith cannot be hence concluded you answer your selves and might as easily see that the exclusion of Infants from Baptism for want of actuall personal professed faith cannot hence be gathered especially seeing these words are far more peremptory and expresse against the salvation then against the Baptism of non-beleevers Secondly You say What you practise is proved to be the Baptism of Christ by the practice of the Disciples in obedience to those commands as Act 2.38 Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ unto the remission of sins ver 41. Then they that gladly received the word were baptized and the same day added to the Church Ans You cut off in the citation of this Scripture a very material part namely the ground of the Apostles exhortation to them to be baptized which if you would have considered seriously might have made you afraid to urge this place for your purpose It seems you thought it good policy to omit it least others should see how little it makes for your purpose or rather how much against you The words you omitted are in ver 39. The Apostle having exhorted them to repent and be baptized in the Name of Christ for the remission of sin and that they might receive the gift of the holy Ghost adds this reason ver 39. For the promise is to you and to your children and to all that be afar off so many as the Lord our God shall call Using this argument to perswade them to be baptized and to expect the spiritual blessing signified in Baptism viz. the remission of sins and pouring of the Spirit on them for the promise saith he is to you and your children and least we should think that this priviledge was peculiar to the Jews to have their children interested in the promise with their parents he adds And to all that be afar off so many as the Lord your God shall call Noting that all that shall be called of the remote Gentiles shall enjoy the like priviledge namely that the promise shall belong not only to them but also their children Whence I reason thus To whom the promise of remission of sins and the gift of the holy Ghost belongs to the same also Baptism the pledge thereof belongs for this is the summe of the Apostles reasoning to be gathered out of the 38. and 39. verse But the promise is to the faithfull or people of God and their children whether Jews or Gentiles Deut. 4.2 Mat. 46. compared with Psal 91.11 12. even those that were afar off whom God shall call and therefore Baptism belongs to them and their children You know who forbids to add to or take from the word and who is the ringleader of that art of curtayling the word 2. Whereas it is said Those that gladly received the word were baptized It may be well understood as they received the word they received Baptism the seal and appendix of the word But they received the word of promise as it was propounded to them by the Apostles which was thus That it belonged to them and their children Therefore answerably the seal of the word viz. Baptism belonging to them and their children they were baptized and their children 3. Whereas you say They that received the word were added to the Church The text saith And the same day there were added to the Church three thousand souls It is not safe thus to make bold with and mis-report Scripture The next Scripture which you cite is Act. 8.1 But when they beleeved Philip preaching the things concerning the Kingdom of God in the Name of Jesus they were baptized both men and women To this I answer 1. Who knows not that the words men and women are names rather noting the sexes then ages and are appliable to Infants as well as grown persons Did not Eve when she had born her first childe say Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten a man from the Lord Will you hence gather that because she cals him a man therefore he was at perfect age at the day of his birth When Christ saith that the woman when she is delivered of a childe Ioh. 16.21 remembred not her anguish for joy that a man
Idolatry The assumption which would by us be denied you back thus It hath no command from Christ Therefore it is without an institution Ans In answer to this I desire you to take notice of two distinctions necessary to remove mistakes 1. We must distinguish between the essentials of an Ordinance and the accidentals and circumstantials in respect of the application of it to such or such persons in such a time place or manner This is necessary to be observed Christ instituted the Ordinance of the Supper or Communion of the body and bloud of Christ but never expresly commanded that it should be administred to women It 's sufficient that it may be gathered from Scripture He hath instituted Baptiâ—â— but nâ—ver expresly commanded that it should be administred to or by Ta 〈…〉 Wâ—avâ—rs Jersey-combers or Coblers If from general rules of Scriptuâ—◠〈…〉 that this Ordinance is to be applied to or by such persons thâ—â— being found to have such qualifications as the Scripture requires in these cases it is sufficient It is an Ordinance of Christ that his people should reade the Scripture but it 's no where expresly commanded that such as understand not the original should reade it in a translated printed English Bible it sufficeth that this may be proved out of Scripture by good consequence The second distinction is this An Ordinance in respect of circumstantials or applications may be said to be instituted by Christ either expresly and immediatly or so as that the institution is to be gathered by consequence of this later kinde is a beleeving womans receiving the Sacrament of the Communion of the body and bloud of Christ and meer English-mens and English-womens reading the Scripture for spiritual instruction and edification in a printed English Bible distinguished into Chapters and Verses There is no expresse command for admitting women to the Lords Table nor for the translating and printing of Scripture for the help of ignorant people yet these are not Will-worship and Idolatry It may be sufficiently proved from Scripture that these are good and warrantable and that Gods people should be greatly wronged if women should be driven from the Communion and those that are ignorant of Hebrew and Greek should be debarred from reading the Scripture I answer therefore 1. By granting the proposition taken in a right sense viz. That whatsoever is practised as an Ordinance and worship of Christ without an institution from him at least in respect of the essentials yea whose essentials and circumstantials may not be gathered out of the Scripture either expresly or by good consequence is at least Will-worship if not Idolatry and therefore unlawfull to be maintained or practised But I deny the assumption for the essentials and substantials of Baptism are expresly commanded in Scripture Mat. 28.19 20. Mar. 16.15 16 c. The particular application of Baptism to Infants though not expresly in so many words in Scripture yet may be gathered therefrom by good consequence as shall appear hereafter God assisting Therefore the assumption being false in that sense wherein the proposition is true nothing can be concluded I come now to your second argument which is this It cannot be proved that Christ or his Apostles practised Infant-Baptism Which reason stands in its whole strength thus What cannot be proved that Christ and his Apostles practised that is unlawfull in Gods worship But it cannot be proved that Christ and his Apostles practised Infant-baptism Therefore it is unlawfull Ans The proposition is not universally â—rue we may not argue from the practice of Christ and his Apostles universally either affirmatively or negatively not affirmatively for they might do some things as such eminent persons which it is not the duty of nor possible for all Ministers or Christians ordinarily to do so Nor negatively for there may be some things which are the duties of inferiour men which yet were below Christ and his Apostles We reade not that they practised or submitted to the Office of Pastors Elders or Deacâ—â—â— properly so called will it follow therefore that these are Will-worshiâ— They never as can be proved translated Bibles or read the Scripture 〈…〉 â—â—unded the text of a Sermon out of a translated printed Bible nor took thâ— notes of Sermons Are these therefore Will-worship If they being busied in laying the foundation of Churches practised not some things which are agreeable to our work which is for the superstruction we need not to be troubled having warrant or institution either immediate or to be gathered by consequence Neither is the assumption so clear as to be easily granted and though it might suffice for the present to deny the main proposition yet take also this answer to the assumption Though Christ did not baptize Infants nor any at all in his own person and therefore if his example is to be followed herein by Ministers Ioh. 4.2 or those that may be conceived to have authority to baptize none at all must be baptized by them Yet he did that for Infants which is at least equivalent to baptizing or layeth sufficient ground to warrant their baptizing he laid his hands on them blesseth them pronounceth them to have right to the Kingdom of God or Covenant of the Gospel and gives command to his Apostles to disciple all Nations and baptize them The Apostles acted according to this Commission held forth the promise whereof Baptism is a seal or pledge as belonging to the faithfull and their children and baptized Beleevers and their whole families of which more largely partly before partly hereafter Your third Argument is this Because they are uncapable subjects having neither understanding reason nor faith and whatever is not of faith is sin Being put into form it stands thus Subjects uncapable of Baptism are not to be baptized But Infants are subjects uncapable of Baptism Therefore not to be baptized The proposition is granted the assumption denied you endeavour to prove it thus They that have neither understanding reason nor faith are subjects uncapable of Baptism But Infants have neither understanding reason nor faith Therefore subjects uncapable of Baptism 1. I answer to the proposition by denying it if by understanding reason and faith you mean ripe actual and visibly exercised and professed understanding reason and faith such as is in persons of ripe years and I give these two reasons of my denial 1. The children of the Jews when they wanted the actual use of understanding which belongs to persons of age were not uncapable of Circumcision which was of the same use to Jews Gen. 17.7 Rom. 4 1â— Deut. 30.6 as Baptism is to us Christians viz. to be a seal of the Covenant and of the righteousnesse of faith and a sign of renewing and sanctifying the heart 2. That they are capable I prove it by the parts Reason and even sense and experience shews that they are capable of the outward sign there being required a meer passion of them in the Ministers application
of water That they are capable also of the spiritual grace of Baptism Gods many promises of circumcising the hearts of the faithfull seed and pouring his Spirit upon them c. prove as also the example of Jacob and John the Baptist whereof the one was beloved of God the other filled with the holy Ghost while little ones 2. I answer to the assumption by distinction of the first second act of reason faith The power or faculty of understanding or reason which we may call the first act Infants have else they were bruits and unreasonable creatures though the actual exercise thereof which is in man they want so a seminal virtual habitual faith implied in regeneration and the gift of the holy Ghost they have not a professed faith of ripe Beleevers 2. If men will needs have actual professed faith for the admission of persons to Baptism I answer Gen. 17.7 Act. 2.39 As parents by faith accept the Covenant for themselves and children according as Scripture propounds the Covenant Gen. 17.7 Act. 2.39 which is agreeable to the usual way of contracts and Covenants amongst men that parents take a Lease for themselves and infant-children and binde themselves and children to the condition as infant-children are parts and adherents of their parents having no use of power reason or will to provide for or dispose of themselves in their own persons untill they come to years of discretion so the faith of their parents may be said to be their faith as the parents act in taking a house or making a bargain may be called the childes act as no lesse beneficiall and obliging to the childe then to the parent at least untill he come to the use of reason where in his own person he may by some voluntary act ratifie or disannul it And here observe a second distinction of faith namely actual and professed It is this professed faith may be distinguished into Personal and private which is required of all persons which are at their own dispose at their first entrance into Covenant and admission to the seal of entrance and Common or publick faith which in a common or publick person may suffice in the behalf of those that are wholly under his power and at his dispose as Infants are to their parents This is sufficient for such to interest them in the Covenant and seal of admittance as we see in Abrahams and the Jewish Infants and Christians children which are holy by virtue of their parents faith 1 Cor. 7.14 and in this respect they may be said to have actual professed faith viz. of their parents If the Jews with their children were broken off by unbelief as the Apostle affirmeth Rom 11.29 then by faith they and their posterity had continued implanted untill their posterity should by actual professed unbelief break off themselves and their posterity The same is the case of the ingraffed Gentiles and will be of the Jews that are to be reingraffed vers 20.23 24 25. that by virtue of the faith of the parents infant-children should be in Covenant and beleevers even professedly by the profession of parents as it had been with Gods people for many generations before Christ for the Apostle speaks of such a growing up in the Olive tree that the implanted Gentiles and reimplanted Jews must expect as was that which the Church of the Jews had enjoyed to that time And sure if the unbelief of professed Infidels leave their infant-children in the case of professed infidelity and estrangement from the Covenant untill by their own personal individual faith they embrace that Covenant no lesse must the saith of beleeving parents leave their Infants in the state of professed or known Beleevers and persons in Covenant until by their own wilfull voluntary act they reject the Covenant for Gods promises to the faithfull and their posterity are no lesse full then his curses to the wicked and their posterity Exod. 20.5 6. 3. How ignorantly and impertinently that sentence is added by you Whatever is not of faith is sin any one may see And thus for the answer to your Arguments You prevent an Objection thus But you will say H. H. and J.B. Where doth the Scripture forbid That your Ministers will say is an unreasonable and unlearned question there being no proving negatives for then where doth the Scripture say You shall not worship the Pope go to Masse you shall not reade the Common prayer book or wear the Surplesse But it doth forbid Idolatry Will-worship which is that if you have no Scripture rule for the same and teaching for doctrine the commands of men which is this being only traditionall and that acknowledged by one of your Ministers lately in this Town that it was Ecclesiasticall and not Apostolicall Ans Deut. 4.2 Prov. 30.6 Iam 4.11 17. Rev. 22.8 9. The Scripture is such a perfect rule to Gods people of faith worship and holy walking both affirmatively and negatively that nothing may be urged as a duty Divine worship or truth but what is there commanded or taught nor charged as a sin Will-worship or errour but what is there forbidden or condemned either particularly and expresly or at least in general and to be gathered by good consequence 2. They are very ignorant and rash that will condemn worshipping the Pope going to Masse c. and yet cannot finde them forbidden in the Scripture yea they are too great friends to the Pope Masse and other superstition that will say or but insinuate that the Scripture doth no where condemn them or that will match Infant-baptisme with them 3. Forbear charging us with Will-worship Idolatry and teaching for doctrines the commands of men untill you have heard what Scripture grounds we can bring for our judgement and practice in this particular 4. Why do not you name the Minister which acknowledged this traditional and Ecclesiastical not Apostolical If there were any such let him answer for himself The Papists indeed call it a tradition of the Church to prove the imperfection of the Scripture and necessity of tradition Our Protestant Writers confute them in this shewing that it is grounded on Scripture not on tradition If any whom you call one of our Ministers speaks as the Papist against the whole current of Protestant Divines we are no more bound to stand to his principles or to defend him therein or answer for him then we are bound to do it for you and the Papists which agree with him in that opinion Now before I lay down our Arguments I must for the clearing of the truth confirm one thing which I have partly touched already It 's this That it is not only lawfull but necessary to argue from Scripture by way of consequence or deduction for the finding out of the truth neither must we alwaies expect expresse and immediate commands in Scripture for the particular circumstances and applications of the Ordinances of God or for the justifying of every matter of judgement and
practice in point of Religion It is sufficient sometimes and in some cases that by good consequence we deduce them from Scripture 1. Mat 22.32 33 This was very usuall with our Saviour and the Apostles Thus our Saviour proves the doctrine of the Resurrection against the Sadduces by consequence from that Scripture I am the God of Abraham the God of Isaac and the God of Jacob laid together with another principle God is not the God of the dead but of the living Which doctrine also the Apostle Paul proves by many Arguments and consequences 1 Cor. 15.13 to 33. 1 Cor. 15. from vers 13. to 33. So our Lord Christ argues for the lawfulnesse of his disciples pulling ears of corn and eating them on the Sabbath day Mat. 12.3 4 5 6 7. by consequence 1. From Davids eating of the Shew-bread 2. From the Priests sacrificing on the Sabbath and 3. From that sentence in Hosea I will have mercy and not sacrifice Hâ—â— 6. â— Which Scripture-examples and testimony do not expressely and immediatly say It is lawfull for the disciples being hungry to pluck ears of corn on the Sabbath day and eat them But by good consequence each of these Scriptures much more all jointly prove it So whereas it is said Luke 24.27 44. Luk. 24.27 44. That Christ expounded the Scriptures of all the Prophets shewing that they were fulfilled in him It is not to be understood that those things which were written of Christ in Moses the Prophets and Psalmes did expressely immediatly plainly and positively say that Jesus the son of Mary was the Messias and must suffer all those things and then rise again and enter into glory But by Christs expounding them and arguing from them the two disciples were brought to see the truth So Act. 2.25 26 c. the Apostle Peter sheweth to prove the resurrection of Christ from Scripture that what was contained in Psal 16.9 10. was spoken of Christ It doth not appear immediatly and expressely but by consequence thus It was to be understood of David himself or of Christ the seed of David No of David for he had seen corruption and his Sepulchre was yet extant as Act. 2.29 Therefore it must be meant of Christ Davids seed vers 30.31 32. So the other Apostles in the Acts and the Epistles and the Prophets before them usually deduce conclusions by way of reasoning or syllogizing either from Scriptures or other known principles or both laid together as is evident to any that with understanding and care reade the Scriptures so that further to prove this were to light a candle at noonday and sure he is miserably blinde that cannot see it 2. If you deny the use of consequence you have no warrant or proof for the reading of Scripture in an English translation Printed and so you must cast away your English Bibles as well as Infant-baptism or else fall into Will-worship and Idolatry Nor for womens receiving the Communion nor for the christian-Christian-Sabbath Overthrow these and overthrow all Christian Religion Yea I may confidently say there is no Ordinance of God or religious act can be externally observed which you can perform but at least in respect of some accidentals or circumstantials thereof you must be beholden to consequence from Scripture or else must want warrant for the using of them and so either forbear them all and cast off all religious exercise and become visible Atheists or run into that which is Will-worship and Idolatry in your conceit and act against conscience and not in faith which to do is sin 3. Whereas all Scriptures were written for our learning Rom. 15.4 2 Tim. 3.16 that we may have patience comfort and hope and are profitable for doctrine reproof correction and instruction All or most of this benefit will be lost unto us if we reject the use of consequences The Scripture doth not positively and plainly make particular application to several men that live amongst us by name this must be done either by publike Ministry or private brotherly instruction and conference or by our own conscience which must by reasoning shew that the Scripture applied is pertinent and sutable to us or else we shall get no good by it 4. For what use should the Ministry of the word or preaching and teaching by others serve Pro. 2 2 3 4. or what use is there of studying and diligently searching the Scriptures as for gold silver and hid treasures if all things therein were so plain and particular to us in them that there were no need of drawing particulars from generals gathering obscurer truths from plainer Scriptures and applying them according to exigency Yea what use should there be of reason it self if we might not exercise it in this case which so much concerns Gods glory and our own and others edification and salvation I study shortnesse else it might be easily made to appear that they who deny and abhorre syllogisms and consequences in matters of Religion do not only deny the principall use of the most excellent gift of reason which God hath given to men for the finding out of the truth Rom. 2.15 Rom. 12.1 but also must cast off all right use of Conscience Scripture and Religion if they stick to that irrationall and irreligious conceit Taking it therefore for granted that no man who hath the use of reason and the heart of a Christian will deny us the liberty of reason in drawing out the truth from Scriptures by consequence I will lay down several Arguments grounded on Scripture whereof some were touched in the Answer to the former Paper what I shall here omit which there I touched the Reader may fetch thence for the baptizing of Infants Arg. Arg. 1 1. Such persons as have had by Gods gracious grant right to the Covenant of grace and seal of entrance thereinto in the time of the Old Testament and from whom this grant was never repealed by God nor cast off by themselves are not to be debarred by any man from the priviledges of Gods Covenant and the seal of entrance thereinto whiles the Covenant of grace and a seal of entrance is dispensed to the Church But the children of beleeving parents have by Gods gracious grant had interest in the Covenant of grace and the seal of entrance thereinto at least from Abrahams time to Christs which grant God did never repeal neither did the children of Beleevers cast it off but God hath continued in his Church the Covenant of grace and seal of entrance thereinto though in a different manner yet far more comfortable and glorious Therefore the children of beleeving parents are not to be debarred from the Covenant or seal of entrance thereinto which now in the time of the Gospel is Baptism For the clearing of the Proposition let these things be noted 1. Gods gracious grants of priviledges to his people wherein are also implied ingagements to thankfulnesse and obedience laid on them
cut-throat may give a wound or stab in a moment which the most dexterous Chyrurgion cannot heal in a short time An incendiary may set an whole Town on fire suddenly which cannot be built up by many Carpenters and Masons in few years Yet the cause and work of the later is much better then of the former I have been willing therefore to be somewhat large as my poor ability small leisure time allowed and others importunity would permit You conclude your Paper thus H. H. J. Br. If you therefore or your Ministers have any thing to say or write herein we desire you for the truth and your promise sake to do the same else we must necessarily conclude that neither you nor they have any thing to gainsay it but by your silence justifie both our principle and practice You see I hope by this time that we have something to say and write herein and for the truths and our promise sake have done the same in part and are ready by the grace of Jesus Christ to do more when duly called thereunto therefore you have no cause to conclude that we have nothing to gainsay or that by silence we do justifie your principle or practice against which we have born witnesse in love to the truth And now Sirs you which have subscribed the Papers here answered let me intreat you seriously to peruse what hath been here returned to you in Answer and acknowledge what is of God and agreeable to his truth and if you finde any thing dissonant thereto discover it and spare not and let me have a punctual and particular reply to the several parts of this answer and till then forbear your high confidence in promoting your opinions and practising answerably then will you give us good ground of perswasion that your profession of desire to have the truth discussed is reall But if you shall be unable to answer this as I am perswaded you will not be able with any shew of truth and yet proceed in your opinions and practice let me tell you God will be certainly avenged of those which abuse his people ordinances and truth speaking evil of the things they know not if not with visible and temporal yet certainly with invisible spiritual and eternal punishments Reade I pray 2 Tim. the third Chapter 2 Pet. 2. and the Epistle of Jude As for you dear Brethren that mourn for what you cannot amend and endeavour to contend for the common salvation once delivered to the Saints and not to be as children carried about with every winde of vain doctrine I exhort that you will hold fast the truth which you have received Rev. 2.25 and 3.10 keep the word of Christs patience that he may keep you in this hour of temptation that is befallen the whole world to try them that dwell on the earth Be sure that you receive the truth in love knowing that many for want of this are given over to strong delusions to beleeve lies that they may be damned because they had pleasure in unrighteousnesse Remember the counsel of Christ and his Apostles in these following Scriptures Mat. 7.15 16. Rom. 16.17 18. Gal. 5.1 2 Tim. 3.1 2 3 4 5 6 7 c. 2 Pet. 3.1 2. and 17.18 1 Joh. 4.1 2. Jude 17 18 19 20 21. Thus I have answered these Papers hoping that I shall be ready by Gods assistance to give a reason of my faith and hope herein either by word or writing so far as I may have a good call thereto may do it with safety and may deal with men that will hear and speak reason and Scripture pertinently applied and may observe those rules of the Apostle 2 Tim. 2.16.23 Tit. 3.9 10. Thus desiring that the God of truth will more and more clear his truth and subdue thereto or break in pieces all the ignorant and wilfull opposers thereof I end William Cooke FINIS