about twenty miles from Hierusalem in the Road towards Hebron there is a village or Town called Bethsoron near unto which there is a Mountain at the bottome or foot whereof there is a certain spring or Fountain where the Acts of the Apostles relate that the Eunuch of Queen Candace was baptized by Philip. a Et est hodie Bethsoron vicus euntibus nobis ab Aeliâ Chebron vicesimo lapide juxta quem fons ad radicis montis ebulliens ab eadem in qua gignitur sorbetur humo Et Apostolorum acta referunt Eunnchum Candacis Reginae in hoc baptizatum â Philippo Eusebius before him had affirmed the same and Bedâ— some hundreds of years after him reporteth the said village then remaining consenting with the two former touching the baptizing of the Eunuch in the said spring or Fountain Our Country man Mr. Sandys who travaild through these places mentioneth his passage by Bethzur being in the upper way between Jerusalem and Gaza Where saith he we saw the ruines of an ample Church below that a Fountain not unbeholding to art whose pleasant Waters are forthwith drunk up by the earth that produced them Here thâ—y say that Philip baptized the Eunuch whereupon it retaineth the name of the Ethiopian Fountain And no quâ—stion but that thâ— adjoyning Temple was erected out of devotion to the honour of the place and memory of the fact b Sandys Travails lib 3. p. 142. The Holy Ghost himself seems to point out the inconsiderableness of that Fountain or water after which we are now inquiring And as they went on their way saith he speaking of Philip and the Eunuch travelling together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They came unto ACERTAIN WATER or as our English Dialect would best expresse it unto a kind of water Act. 8. 36. The description or expression here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the water spoken of not to have been any river much lesse any deep River nor other water known by any name but some small spring or fountain onely Consectary If the water wherein the Eunuch was baptized Act. 8. 36. was so small and shallow that he could not be dipped over head and ears in it it undeniably follows that then such dipping is of no necessity in or to a regular baptizing CONSIDERATION XL. BAptizing with water and baptizing with the Holy Ghost are expressed by one and the same Praeposition in the Scripture Proof Mark 1. 8. John speaking of the difference between his Baptism or rather of that administration of Baptism which he exercised and the administration of that Baptism which is poâ—ropriate unto Christ expresseth himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I indeed have baptized you WITH water but he shall baptize you WITH the Holy Ghost See also Mat. 3. 11. John 1. 33 were we find both Baptisms in like manner expressed a Tit. 3. 56. God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be poured out upon us following the resemblance of water poured in the washing of Baptism Nor can that phrase rationally admit another construction Act. 1. 5. when our Saviour promiseth hâ—s Disciples they should be baptized with the Holy Ghost not many days after as John baptized with water As they were baptized by the Spirit so they were baptized with water for so the proportian requires And therefore it is an utter mistake to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the dipping into the water when the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most frequently with the Hebrews and generally amongst the Grammarians notes onely the cause or instrument c. Mr. â—h Hooker Survey of summe of Church Discipline Part 3. c. 2. p. 31. Consectary If both Baptisms the one with water the other with the Holy Ghost be expressible by one and the same Preposition which importeth one and the same manner of their respective transactions then is that Baptism which is with water performable as well or rather by pouring water on the baptized as by dipping into the water considering that they who are baptized with the Holy Ghost are no where said to be dipt or plunged into the Holy Ghost but to have the Holy Ghost poured on them Act. 2. 17. 18. Act. 10. 45. CONSIDERATION XLI TO pour water upon the body or flesh of the person baptized carrieth in it a more significant resemblance of the act of burying then a dipping into water doth Proof Mr. Thomas Hooker appeals unto the judgment of sence it self whether this Consideration be not a truth The applying saith he and casting the water upon the body best resembles the nature of burial as sence will suggest the dipping of the body into the dust doth no way so lively resemble burial as the casting dust and mold upon it a Suruey of the summe of Church discipline Part. 3. c. 2. p. 32. And the evident truth is that the thrusting or putting of the body under or into the Earth as suppose into the dust or into a grave hath little or nothing of the nature or property of a burial in it in comparison of a casting earth upon it A corps is not properly buried by being put into a grave but by having Earth cast upon it whether it be put into a grave or not Burial doth not consist in an application of the body to the Earth as in an application of Earth unto the body Consectary If the pouring of water upon the body of the person to be baptized carryeth in it a more significant resemblance of the act of burying then the dipping it into water doth then is that baptismal administration which is made by dipping less representative of a beleevers being spiritually buryed with Christ then that which is performed by pouring or casting water upon it CONSIDERATION XLII THe nature of Baptism and the Administration hereof answers or represents the gracious Act or work of Christ in his application of himself unto us Proof It is acknowledged on all hands at least vertually and consequentially if not formally and expresly that the great end of Baptism and of the administration of it is to confirm and seal the Covenant of grace by Christ For he that granteth that Baptism signifieth the death of Christ and so the Covenant in his blood and yet denyeth that it sâ—aleth this death or Covenant speaketh contradictions For God cannot signifie any thing unto me or any man but what hath reality and truth of being and therefore his very signifying of a thing unto me is in the proper tendency or import of it a confirmation or seal of the reality truth and certainty hereof Now if the nature and end of Baptism be to seal and confirm unto men the Covenant of grace by Christ it must needs be conceived to answer signifie or point out the gracious Act or Work of Christ in applying himself unto them And look upon what
John Deodate commenteth the place thus Of water He seems to intimate two distinct and severall parts of this change and by water he means the expiation and remission of the sin and by the Spirit the whole work of regeneration Hugo Grotius findeth the figure Hendiadis in the clause born again of water and of the Spirit i. saith he of the Spirit who is like unto water in his working b Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sicut in spiritu igne Mat. 3. 11 significat per spiritum igneum ita hic ex spiritu aqua est ex spiritu aqueo Neque obstat quòd vox altera quasi limitans hic praecedat Nam sic Act. 17. 25 Gen. 3. 16. Gen. 2. 7. 11. Col. 2. 8. c. in Joh. 3. 5. 8 c. Grotius Of which interpretation he gives a further account upon the place Concerning the latter place Tit. 3. 5. Calvin indeed conceives that the Apostle in the phrase by the washing of regeneration alludeth unto Baptism in which apprehension I judge it not worth a while for any man to dissent from him Yet neither doth the phrase it self nor the scope of the Context or subject matter in hand enforce any such interpretation much lesse do they either divisim or conjunctim so much as invite us to think the Apostle thereby meaneth Baptism And Marlorat upon the place citeth a Protestant Exposition with whom himself seemeth to accord who by the Laver or washing of Regeneration understandeth the vâ—rtue or power of the holy Ghost because he is the Author of that interraâ—l nâ—wness whereby our hearts are purged from the filth or defilements of sin So that Mr. A. hath sufficient cause for all that tendernesse with which he cites the said Scripture passages for his purpose Sect. 79. But let us in the next place see how like a man he quitteth himself and what strength he produceth in the defence of his golden dream formerly mentioned viz. that men do take up the Ordinance of Baptism about the beginning of their repentance IN ORDER TO THE REMISSION OF THEIR SINS For I confesse that if he be able to make truth of this notion in the sence which his words bear in ordinarie understandings he will gain the prize which he runeth for in the second part of his discourse viz. that necessary it is for persons to be baptized after they believe their Infant-Baptism notwithstanding But what he pleadeth in proof of the said notion the Reader may find p. 18. of his discourse beginning thus Finally Believing and being baptized are conâ—oyned as relative to sâ—lvation Mar. 16. 16. And a little after That both repentance and the declaration of it by Baptism is required on mans paâ—t to interesse him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any BUT THOSE THAT WILL NOT SEE from Act. 2. 38 39. Repent and be baptized every one of you in the name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost for the promise is to you and to your children and to all that c. For answer 1. How insupportable is he in that most heavie Sentence which here he denounceth against many thousands as holy as upright as worthy men as ever the earth bare any since the Apostles days yea in a manner against the whole Christian world viz. that they are persons THAT WILL NOT SEE i. that will fully oppose the light of divine truth shining unto them For how few are they of this generation of men but have denied that the Declaration of repentance by Baptism as well as repentance it self is required on mans part to interesse him in remission of sins Or do they not all generally and as it were with one mouth professe and teach and this with the full current of the Scripture that there is nothing essentially requisite on mans part to inâ—eâ—ess him in remission of sins i. to put him into a state of salvation but a true faith in Jesus Christ which includes repentance from dead works unto which also upon this account the said promise of remission of sins is sometimes made Indeed speaking of that full and finall remission of sins which shall in the hearing of Heaven and Earth be awarded by the Great Judge in his day unto all Beleevers to the obtaining of this they require of men over and above either the simple act or habit whether of the truest Faith or soundest Repentance a perseverance in both and in the fruits or actings of both unto the end The truth is that as the notion here maintained by Mr. A. is one of the worst and most dangerous opinions owned by him in his book so is the morall misdemeanour mentioned simply the worst and most unchristian strain therein But 2. To detect the errour of the said notion or Doctrine viz. that Baptism is therefore called the Baptism of Repentance because men are to take it up in order to the remission of sins or in the latter edition of it that the Declaration of repentance by Baptism as well as Repentance it self is required on mans part to interesse him in Remission of sins and Sanctification of the Spirit It is to be considered Sect. 80. 1. That as Remission of sin is no where in Scripture promised unto Baptism apart from Faith or from Repentance but unto these sometimes to the one and sometimes to the other apart from Baptism and without relation hereunto see and consider Joh. 3. 16 18 36. Lu. 24. 47. Act. 5. 3. Act. 3. 19. Ac. 8. 22. Ac. 11. 18. 2 Pet. 3. 9. Rom. 3. 28 30. Rom. 4. 3 5 16 23 24. to omit many other places so is the sanctification of the Spirit promised unto Faith simply and sometimes unto prayer sometimes to the love of God yea and hath frequently been vouchsafed unto men by God upon their believing without Baptism See for this expresse Scripture Joh. 7. 38 39. Act. 10 44 45 c. Act. 11. 17. Gal. 3. 2. Luk. 11. 13. Gal. 3. 14. Eph. 1. 13. 2 Thes 2. 13. Act. 6. 5. Act. 9. 17. Act. 15. 7. compared with ver 8. Therefore certainly Baptism is not required of men at least in a way of necessitie to interesse them either in remission of sin or in sanctification of the spirit For if so how could these be obtained without it 2. If Baptism or a Dâ—claration of mens Repentance by Baptism be required on mans part to interesse him in Remission of sins how can men besaid to be justified by faith thorow the blood of Christ or the blood of Christ be said to cleanse men from all their sins Rom. 3. 22 24 25. 1 Joh. 1. 7. besides other places without number Baptism without all question is no part either of Faith or of the blood of Christ Therefore justification or remission of
thing may be agreeable enough with another when there is a disagreeablenesse between them in many properties and scarce a similitude in any Righteousnesse is agreeable enough with Christ and so with a regenerate soul yet in how many properties or considerations do they differ The meat which a man eats if it be wholesome though Mr. A. p. 32. 33. it be dead or without life yet may it be agreeable enough to his body which is alive So that this argument hath not so much as the face or colour of a proof in it And 3. When he saith that the Gospel-ministration is therefore called the ministration of the spirit because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law 1. I do not very well understand what he means by the Gospel-ministration as viz. whether the publication or manifestation of the Gospell which was made by Christ and his Apostles unto the world in their dayes or whether that publishing or preaching of it which hath been made since in generations succeeding by the ordinarie ministers and Preachers of it If he means the former I confesse the ministration of the Gospel may well be termed as it is by the Apostle the ministration of the spirit for the spirit was abundantly poured out under and by this ministration But if the latter I make a great question whether the Apostle intended to stile this the ministration of the spirit considering how sparingly and for the most part imperceptibly and without observation the spirit hath been or in these our dayes is given under it This by the way 2. Neither is it so demonstratively true that the worship and service which God generally receives from men under the Gospel-ministration in the latter sence either is or ought to be more spirituall then that was in reference to many persons at least or ought to have been in respect of all under the Law For it is no great shame for any man to believe that the worship and service which Moses Aaron Joshua David with others in great numbers exhibited unto God under the Law was altogether as spirituall i. had as much of their spirit heart and soul in it as any worship or service which is noâ— at least ordinarily performed unto him under the Gospel And it is yet lesse questionable of the two that that worship and service which Moses Aaron Joshua David did perform under the Law were no works of Supererogation and consequently not more spirituall then they ought to have been or then the Law required So that this third and last proof levied by Mr. A. upon the account of his said Proposition hath lesse in it then either of the former Sect. 146. Neverthelesse Mr. A. maketh a long businesse to fill up with words an argument so empty of weight and truth as we have heard But he that pleadeth an evill cause cannot do it effectually by speaking truth and pittie it is that Mr. A's understanding should be so over-mated with an unfeasible undertaking as I find it here 1. He saith that Baptism is a part of the Gospel-ministration If it be so then is an Ordinance a piece or part of an action For certain it is I suppose to Mr. A. himself that Baptism is an Ordinance and suppose no lesse certain that the Gospel-ministration is an action But who ever notioned or conceited an Ordinance to be a part of an action If he had said the administration of Baptism is a part of the Gospel-ministration it had been more regular and proper though haply no whit more a truth For as Baptism is rather an appendix unto the Gospel then a part of it as was formerly shewed Sect. 102. so is the administration of Baptism rather an Appendix to the ministration of the Gospell then any part of it And doubtlesse if Paul had included the Administration of Baptism in the Gospel ministration when he termed it the ministration of the spirit he would have been so far from thanking God that he had baptized so few as those mentioned by him 1 Cor. 1. 14 16. that he would rather have been humbled or sorrowfull before God that he had baptized no more yea in the very next words ver 17. he makes a plain opposition between Baptizing and Preaching i. ministring the Gospell For Christ sent me not to baptize but to preach the Gospell Yes 2 Cor. 5. 18. he expresly saith that God had given or committed unto him with the other Apostles the ministerie of reconciliation what is this but the ministration of the Gospell again 1 Cor. 9. 17. that the dispensation of the Gospel was commitred unto him Therefore certainly had he judged the administration of Baptism any part of the Gospel ministration he would not have affirmed that Christ sent him not to baptize Sect. 147. 2. Concerning what he argues from Act. 2. 38. to prove that Baptism when duly administred and received contributes towards mens receiving the spirit c. hath been answered at large already viz. Sect. 89 90 91. c. I here adde 1. I presume Mr. A. will acknowledge that when John baptized Baptism was duly administred and received yet he did not look upon his Baptism as much contributing towards the receiving of the spirit in respect of a greater presence and operation nor did he bear his baptized ones in hand that any such thing was to be expected by it or from it but represented it unto them as a matter of inferiour concernment declaring unto them from whom they might expect another Baptism which was of a rich and high concernment indeed I indeed have baptized you with water meaning that his Baptism was of mean consequence but he viz. Christ who came after him SHALL baptize you with the holy Ghost a Mar. 1. 8. Mat. 11. 11. Luk 3 16. If upon or by means of Johns Baptism they had received the Spirit or had bin baptized with the holy Ghost he would not have said he SHALL baptize you or ye SHALL be baptized with the holy Ghost but ye have been already herewith baptized So likewise Act. 19. we read of Disciples who had been baptized by John or by some authorized in that behalf by Iohn and therefore their Baptism doubtlesse had been duly administred and received yet this notwithstanding they had been so far from receiving the Spirit by their Baptism that they professed that they had not so much as heard whether there were an holy Ghost or no. And Pauls question unto them Have ye received the holy Ghost since ye BELIEVED plainly importeth that the receiving of the holy Ghost either depended upon or was a consequent of their believing not of their being baptized according to that of our Saviour He that believeth on me as the Scripture hath said out of his belly b Ioh. 7. ae 8 39. shall flow rivers of living waters But this he spake of the Spirit which they that
BELEEVE on him not they who should be Water-baptized in his Name should receive b Gal. 3. 2. So again by a like question put to the Galathians by the same Apostle Received ye the Spirit by the works of the Law or by the hearing of Faith c. i. of the doctrine of Faith the Gospell he plainly enough supposeth that the receiving of the Spirit was and is the gratious and bountifull reward of God unto mens Faith annexed by promise hereunto not of their being baptized And accordingly we read Act. 10. that all they who heard Peter preaching the Gospell upon their beleeving received the holy Ghost before there was any thing done or spoken of about their baptizing While Peter yet spake these words the Holy Ghost fell on all them which heard the word a Act. 10. 44. Yea their Baptism was so farr from contributing to their receiving the holy Ghost that on the contrary their receiving the holy Ghost contributed towards their baptism Can any man saith Peter forbid water that these should not be baptized which have received the holy Ghost as well as we b Verse 47 To the same purpose and with reference I suppose to the same thing the same Apostle declareth to the Council at Jerusalem that God gave the holy Ghost unto the Gentiles as he had done unto them upon the purifying of their hearts by Faith and by way of testimony of their beleeving God saith he made choice among us that the Gentiles by my mouth should hear â—he word and belâ—eve And God who knoweth the heart bare them witnesse giving them the holy Ghost even as he did unto us And put no difference between us and them having purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts by Faith c Act. 15. 7 8 9. See â— more upon this account To these we might adde Gal. 2. 14. Eph. 1. 13. with others And though we read of severall persons and sometimes of great numbers and at severall times baptized yea oft-times of persons receiving the Spirit before their being baptized yet to my best remembrance we never read of any receiving the spirit either immediately upon no nor yet by means of their baptizing The report or mention whereof without all controversie would not have been passed over in silence by the holy Ghost had there been any such remarkable dispensation especially considering that he sometimes reports the receiving of the spirit upon the laying on of hands as Act. 8. 17. and 9. 17. and 19. 4. 2 Tim. 1. 6. So that Mr. A's Notion about the contribution of Baptism towards the receiving of the Spirit is clearly Anti-Evangelicall Therefore I adde Sect. 148. 2. That when Peter speaks thus to those Iews on whom his preaching had wrought so farre as to cause them to ask men and brethren what shall we do c Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost his meaning is not cannot be the Scripture passages lately insisted on duly considered that Baptism should contribute towards their receiving of the Spirit but Reâ—entance which is as hath been formerly shewed if my memory faileth me not or however is of ready demonstration both of the same nature with Faith and inseparably accompanying it and hath the same promises made unto it For though Baptism be joyned in the same exhortation with repentance and the promise of receiving the holy Ghost made unto those who shall be found obedient unto it yet since the same promise appertains unto repentance apart a See p. 244. from and without Baptism and hath been performed accordingly as we have both lately and formerly proved there is no ground to think that the promise made to those that shall obey the said exhortation should be made with an eye or reference unto Baptism or as not intended to be performed without this unto all those who shall repent When Christ faith And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life a Ioh. 6. 40 he doth not imply that a seeing of him is as necessary to the obtaining of everlasting life as a believing on him no nor yet that everlasting life doth in any degree depend upon a seeing of him although as well seeing as believing is mentioned in this promise Thomas saith Christ unto him because thou hast seen me thou hast believed Blessed are they who have not seen and yet haue believed b Ioh. 20. 29 Where 1. it is observable that blessedness which is by the Apostle Paul interpreted by remission of sins Rom. 4. 6 7. is annexed by promise unto or suspended upon believing without the least intimation of any necessitie of a baptismall concurrence herewith for the obtaining of it 2. That though Christ in the late cited Scripture Ioh. 6. 40 mentioned the seeing of him together with a believing on him in order to the obtaining everlasting life and consequently remission of sins yet may everlasting life and so remission of sins be obtained by believing on him only without seeing him Yea to shew that Baptism contributes neither towards remission of sins nor receiving the spirit I adde 3. And lastly that the promise which Peter here declareth unto these Iews was made to them and their children c. the matter of which Mr. A. himself interpreteth to be remission of sins and the receiving of the Spirit was an old Testament promise either expresse or resultive and consequently could not be made unto or suspended in the performance of it upon Baptism either in whole or in part c See Sect. 95. p. 244. because there was no such Ordinance in being when the promise was made nor mentioned as future in this promise Therefore it is a clear case that the promise we speak of was made unto Repentance or Faith each including other without any consideration had of Baptism But I remember somewhat of this before Sect. 95. Sect. 149. The irrelativenesse of his two subjoyned Scriptures to his purpose viz. Ioh. 3. 5. and Tit. 3. 5. hath been evicted formerly Sect. 78. Nor is there any whit more but lesse rather in his additionall Scripture 1 Cor. 6. 11. Nor doth the descending of the holy Ghost in a visible manner upon Christ so soon after his baptizing countenance his notion that Baptism contributes towards the receiving of the Spirit in respect of a greater presence or operation hereof c. Nor doth Mr. A. himself seem to place much in this in which respect we shall wave the further consideration of it at the present But whereas in the processe of this argument viz. p. 35. he saith The Promise of the Spirit is not made either to repentance or Baptism singly but to both in conâ—unction those very Scriptures pointed at a few lines before by himself being for the most part the same that we
next place we deny that the reasons of their forbearance are binding unto us until 1. They be declared and made known to us what they were and 2. Untill it be proved that those reasons upon which they forbear in case they did forbear have the same influence upon or relation unto us which they had upon and unto them For it is not reasonable that we should suspend or forbear the doing of that which we conceive to be a duty and that upon such grounds which were never yet at least to our judgements sufficiently answered or disproved onely because it was not done or rather because some conceive it was not done in the days of Christ and the Apostles especially considering that we are able to give a competent account at least to our selves yea and we suppose to others also who are not too deeply baptized into a spirit of prejudice and partiality which in such a case as this we judge sufficient why they did or might forbear in case it should be proved that they did forbear in this kind This account we briefly mentioned § 15. and may somewhat inlarge upon it in place convenient In the mean time we clearly see that hitherto Mr. A. hath onely cleared doubts by darknesse and by the reason or proof exhibited hath mediated no good accord between the consequent and Antecedent in his major proposition For were both these granted 1. That John and the Apostles did forbear infant-baptism in their daies and 2. That that which was a reason unto them to forbear it ought to be a reason unto all men now to forbear it viz. in case all men had the same reason now I mean were under the influence or command of the same or the like reason yet doth it no waies follow from hence that therefore if they forbear infant-baptism all men ought to forbear it now The reason of the non-sequitur is because God may subject one man or some men to a necessity of some forbearance by such a reason in individuo or in actu excercito as the School-men speak by which all men are subjected to the like forbearance in specie or in actu signato who yet may never actually or in individuo be subjected hereunto by this reason As for example the command of God o◠the motion of the spirit of God in men to forbear such or such a practise is in specie and in the general equally binding unto all men as to this forbearance All men are alike bound I mean one man is bound as well as another to obey every command of God that shall be directed to him or imposed on him But in case such a command be directed and given unto some particular men and not unto others and there is the same consideration of an inward motion of the spirit it doth not follow that because the former are bound by it to the supposed particular forbearance that therefore the latter viz. to whom this command is not given should be bound likewise though the command of God simply considered be alike binding unto all Therefore in case John and the Apostles were moved by the spirit of God to forbear the baptizing of Infants which I presume Mr. A. himself will not deny and upon this motion did forbear it it doth not follow from their being moved hereunto that those who are not moved as they were are or should be bound by their motion to the like forbearance Particular motions of Gods spirit unto actions and there is the same reason of forbearances also either besides or contrary unto standing and known rules or laws bind no man but onely those particularly inspired and moved by them either to the actions or forbearances unto which these persons are moved or led by them But that as well John the Baptist as the Apostles did forbear the baptizing of infants in case it be supposed that they did forbear it which was never yet substantially proved nor I beleeve ever will be by special and particular direction or motion of the Holy Ghost and not otherwise is clearly demonstrable by this argument Either upon the said supposition they did forbear it by particular and expresse motion from the Holy Ghost or else by some standing order rule or direction recorded in the Scriptures or else by the motion or guidance of their own spirits But they forbear it not upon either of these latter accounts Therefore their forbearance upon the supposition mentioned was by extraordinary and particular motion of the Holy Ghost If Mr. A. will say that their forbearance was grounded upon any general or standing law or rule of Scripture let him produce such whether law or rule from hence whereby men are prohibited or restrained from baptizing infants If he shall do this the controversie between him and his Antagonists about infant-Infant-Baptism will soon be at an end That the said persons John and the Apostles did not forbear infant-Infant-Baptism out of the private dictate or motion of their own spirits Mr. A. I presume will not affirm in which respect it needs no proof Sect. 17. But whereas we might here regularly have expected to see the reasons why as Mr. A. pretends Baptism was not administred unto infants in the daies of John c. behold quite another vision He turns another way and falls upon inquiry what reasons we should or can have to baptize infants which they had not as though he would imply that he had shewed what reasons they had and would go somewhat further viz. to see whether we had or possibly might have any other And thus whilest we were in expectance of some arguments from him to confirm his argument he hath slidden from us like a Serpent over a rock and we find him again creeping in at a whole on the other side But let us follow him at this turn also and draw him forth into the light He makes an enumeration or recital of five reasons which may be pretended for infant-baptism now and which some may think were not obligatory unto them John the Apostles c. and closeth with confidence more then enough as if he had surveyed the round world and all that is therein Other reasons then these cannot lightly be supposed or imagined ever to come up into the minds of men Mr. A. was not comprehensive enough at this turn there are several reasons here which lie without the verge or circle of his imagination here two of which have been already mentioned and shall upon this occasion be again repeated and a little further opened Sect. 18. 1. We may be in a better and more convenient capacity for baptizing infants now then they were because the Apostles yea and Christ himself had a businesse of far greater weight and moment lying upon their hand then baptizing not onely infants but even beleevers themselves viz. the planting of the Gospel in the world the constituting and inspection of Churches c. in comparison of which the businesse of baptizing whether
have unduly and without cause broken the bands of Unity Love and Peace wherein they had somtimes been bound up in the same bundle of Christianity with other Churches to walk in some by-way of particular choyce by themselves to the offence grief and reproach of those Churches from which they rent themselves and renounced Communion with upon such an account It hath alwaies been the manner of persons of that character to magnifie above measure that opinion or practise of what slender consequence nay of what evil consequence soever it was wherein they dissented from and for the non-profession or non-practise whereof they rejected the communion of other Churches The History of the Church since the Apostles days affordeth us instances without number of that import we speak of some of these are presented to the Readers consideration in the ensuing discourse b pag 8 9 10. By these instances and many more of like signification which might readily have been added to them it clearly appears that when men make any defection or rent from the main body of sound Christians in any thing whether opinion or practise they are strongly tempted by the spirit of this separation to speak how extravagantly or causlesly soever glorious things of that wherein they differ be it opinion or practise lest otherwise their departure from the houshold of Faith should seem causless and so highly censurable And that men of your judgement and practise have not been behind the Patrons of the Errors specified in the said page and section of the present Discourse in crying Hosanna in the highest to your way appears sufficiently from the best records that are extant of those times wherein this way first got footing in the Europoean parts of the Christian world John Sleidan in his historical Commentaries amongst many other sad relations of your Predecessors reports of one who ran up and down the City of Munster as if he had been inspired from God crying out Repent and be re-baptized if ye will not the wrath of God will presently overwhelm you Hereupon the common sort of people began to make a tumult and whosoever was re-baptized clamour'd out the same things which the other did and after the same manner Many fearing the wrath of God which these men so loudly boasted would fall upon all those that would not be re-baptized being through their simplicity circumvented men otherwise not evil did as they would have them and were re-baptized some also that they might keep their estates For the Anabaptists having first contumeliously handled their adversaries threw them out of possession of their estates c. a Ex ipsis quidam velut afflatus numine per Vrbem discurrit poenitentiam inquit agite rebaptizamini sin minus jam ira Dei vos obruâ—t Hinc coeptum est vulgò tumultuari quicunque rebaptizarentur eadem quae ille codemque modo declamabant Multi quod iram Dei metuerent quam isti tantopere jactabant simplicitate circumventi homines alioqui non mali iis morem gerebant alii etiam quo suas fortunas conservarent adversarios enim Anabaptistae malè mulctatos possessionibus dejiciebant Joh. Sleid. Câ—m l. 10 an 1535. And there are at this day amongst us not a few of your judgement and way who speak not much short of these Munster-Anabaptists concerning the high necessity of your way of baptizing This passage extant p. 18. of the Discourse examined in the ensuing Treatise That both Repentance and the declaration of it by Baptism b He meaneth only that kind of Baptism which himself owneth otherwise the passage relateth little to his purpose is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any but those that will not see from Acts 2. 38 39. This passage I say which hath several other confederate with it in the Discourse is of the same inspiration with the Munster-Divinity lately recited exposing all those to the eternal wrath of God who shall not be baptized secundum modum Authoris after the manner of the Authors own Baptisme And if your Scribes and Wise-men speak thus gloriously of your way can we think that your vulgar proselytes are beneath them in their thoughts about it But I look upon these high thoughts which you take unto your selves as also those great words wherein you express your selves unto others concerning your way like the men of Ephesus concerning their Diana Great is Diana of the Ephesians not as arguments or grounds of any regular or rational conviction upon your judgements and consciences that there is any such either weight or worth in your way but rather as studied and strained Apologies to excuse your selves as well unto your selves and your own consciences as unto others for your otherwise inexcusable separation and offence hereby given unto the Churches of Christ But what or how high soever or how occasioned § 5. soever your thoughts are concerning your Baptisme I trust you retain so much savour of that anointing with the spirit of wisdom and meekness which you received under that Baptisme for so we judge of it and as yet are not apprehensive of any sufficient ground to judge otherwise wherewith you were baptized after the manner practised in other Churches as not to stumble at that stone which the Apostle hath faithfully endeavoured to remove out of your way by demanding thus of the Galathians Am I therefore becom your enemy because I tell you the truth a Gal. 4. 16. Doubtless this Apostle did not bewray the least touch or tincture of any enmity either against the Church of the Philippians or against the persons themselves of whom he spake when he said Many there are of whom I have told you often and now tell you even weeping that they are enemies of the cross of Christ c. b Phil. 3. 18. And my hope is at least concerning you whom I stile the sons and daughters of God that what I shall out of an unfainedly compassionate soul towards you with truth speak unto you whether relating to your selves or others of your judgement and way only in order to your spiritual good shall not be wrested or drawn aside by you to any sinister or hard Interpretation as if I were a man who rather sought your discredit and disparagement in the world then your edification in the truth I well understand that the dear interest of my comfort and peace standeth not in the pulling down but in the building up the comforts and peace of other men Nor have I any Tower of Name or Reputation to build for my self in the world that I should stand in need of the ruines or demolished stones either of yours or any other mens to advance my building As I have none so neither do I seek or desire any other honour then that which cometh from God
leave no weighty no effectual or lively impression of their truth or import upon the spirits and consciences of the hearers 5. Whether the now-named deficiences with § 9. several other disorders too frequent amongst you considered there be any great presence of Jesus Christ at any time in your holy Assemblies or such as is frequently manifest in the assemblies of other Churches or whether you have any countenance from heaven either in gifts or graces comparable to other Churches of the Saints And whether the principal if not the only cement and band that keeps and holds your Churches and Congregations together be not the simple conceit that you are by means of your new Baptisme gotten neerer to God and deeper in his favour then other men how holy or worthy soever otherwise above your selves 6. Whether the bulk and main body of persons whether men or women for I hope better things of some of you and which accompany Christian sobriety and true mortification but whether the generality or far greater part of persons of your judgement and practise in the Nation be not so far from that Christian sweetness humility and meekness of spirit which becometh those who profess themselves baptized into the death of Christ buried with him in Baptism towards all men that they scarce retain the moral principles of common Civility but are heady rash fierce despisers of others yea of good men self-conceited arrogant quarrelsome clamorous captious vain boasters unjust defamers of men dissenting in judgement from them still upon all disputes between men of their judgement and others about Baptisme how weakly soever their cause hath been pleaded by her Patrons and how potently and manifestly soever overthrown by her Adversaries yet ringing the great Bell of Ephesus for joy of the victory Great is Diana of the Ephesians Great is the Doctrine of Ana-baptisme and prevaileth a Cumque passim isti Anabaptistae de victoriâ ab Oecolampadio reportatâ gloriarentur edidit ille Colloquii cum Anabaptistis habiti acta Scultet Annal. Dec. 1. An. 1625. Vt primum Constantiam venit Balthasar Anabaptista apud ministros verbi sic nos calumniatus est victoriamque suam de Catabaptismo jactavit ut nesciam an nillos in odium nostri traxerit Ibid. In disputatione autem suprà modum erant vehementes parati mori potius quà m cedere Balthazar quidam Anabaptista literis ad Senatum Tigurinensem pollicetur se Zuinglium suis Scripturis superaturum de Baptismo Ibid. Anabaptisme it seemeth being more hardy then God supposed the King of Tyre would be Ezek. 28. 9. and daring to say in the hands of him that slayeth her I am God I am a divine Truth 7. Whether any person man or woman who § 10. have turned Proselyte to your way hath ever given or at this day can give any competent satisfaction unto men by any sensible growth in grace in knowledge in faith in love in humility in fruitfulness c. that their Proselytism in this kind hath added so much as one cubit nay so much as one hairs bredth to their spiritual stature or that their souls have prospered to any degree by means of their new Baptism Nay 8. Whether a very great number at least of those who have done homage to your way and have bowed down their judgements and consciences unto it have not been spiritual losers by the change sensibly declining and decaying in their graces in those Christian and worthy principles and dispositions which at first they brought with them unto your way waxing much worse after their new Baptizing then they were before as if their new Baptisme had not been into Christ or into his death but rather into old Adam and into his life And whether you your selves in several of your Congregations are not experimentally sensible of such a frequent declining and putrifying of your Members as this casting out and cutting off great numbers of them from day to day I was somwhat more particularly re-minded to put you upon consideration of these two particulars last mentioned by occasion of some of my acquaintance formerly who since have stumbled in the dark into your way These I confess are not many only this I have observed concerning them and must needs upon this occasion testifie that not any one of them as far as an estimate can be made by what is visible or discernable in point of conversation profecit hilum hath gained so much as the making of one hair either black or white by the exchange of his Baptisme but sundry of them have lost many degrees of that sweet Christian savour and love wherewith they excellently adorned the Gospel before I will not positively say by but upon after and since the translation of their judgements into your way 9. Whether amongst men and women whose § 11. Consciences have at any time been surprized with a conceit of more goodness in your way then in the contrary and so have betaken themselves unto it such who have been either the most Christianly meek and humble on the one hand or the most judicious sober learned and best composed on the other hand have not upon a little experience of your way grown cool and very indifferent in their thoughts about it yea and many repented of their weakness and surprisal and forsaken your tents as about Luthers time Oecolampadius Johonnes Gaster Pfistermeierus Johannes Denkius persons of great learning worth and humility with several others and of late yeers many of like character among our selves whom if I judged it convenient I could name Only I may be free I presume to mention that concerning Mr. Richard Baxter a man as like as any man I know to make a crooked generation streight if it be possible which himself hath published of himself viz. that his foot was once very neer to be taken in this snare Huldericus Zuinglius a man of most signal worth likewise in his times maketh the like acknowledgement in these words Wherefore I my self that I may ingenuously confess the truth some yeers ago being deceived with this error thought it better that childrens Baptisme should be delayed until they came to full age 10. Whether since the first invention and practise of your way in later times which according to Sculâ—etus who wrote the History of the Reformation of Christian Religion by Luther and other his Assistants partakers of the same grace with him therein was in the yeer 1521. a Origo fanaticae â—nabaptistarum sectae â—â—ic Anno debâ—tur Scultet Annal. Dec. 1. in Anno 1521. Nicolaus Ciconia Marcus Stubnerus Martinus Cellâ—rius Thomas Muntzerus primi hujus sectae nominantur Authores Ibid. men of your judgement wherever almost they have come have not obstrustructed the course and proceedings of the Gospel opposed troubled defamed the most faithful and worthy Instruments of Christ in the work of Reformation and upon this account been complained of by them b Cursum Evangelii
expressions of the Holy Ghost to make both more adequate and lively impressions of the things signified by them upon the hearts and spirits of men then any other 13. Amongst such Scripture terms and expressions wherein the Holy Ghost speaketh either of Earthly or Spiritual and Heavenly good things delight most in your said secret discourses to use those which are most emphatical and neerest to Hyperboles Such words and exprâ—ssions as these frequently used in your Soliloquies will by degrees habituate your minds to think very indâ—fferently and meanly of temporal good things and most highly of the things of Jesus Christ and of the world to come The Scripture in some expressions maketh the greatest and most desireable things of this world next unto nothing yea nothing it self and appropriates reality substance truth worth and excellencie of being unto the things of the world to come Let such expressions as these be of choice esteem and of dayly use with you It is the observation Amat talâ—â—s compositione Paulus Hug. Grot. In Rom. 5. 20. of one that the Apostle Paul delighteth much in words compounded of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import wherof is to advance and raise the signification of the word compounded with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit many others The use of such words or of the notions imported by such words in your meditations of spiritual and Heavenly things will be of rich concernment unto you to work in time and by degrees your judgements and apprehensions of matters relating to both worlds to a steady conformity with the judgement of God himself concerning these things as it is declared in the Scriptures and so to mold and form your lives and ways accordingly 14. Know no accommodation no gratification § 21. whatsoever to the flesh against the lightest or softest motion of the spirit within you nor against the least jot or tittle of any the commands of Christ If you shall deign to take any knowledge of them you will run an extream hazard of being ensnared and overcome and so dtawn into greater inconveniency and danger in the end then you can readily imagine in the beginning 15. You have opportunity of a four-fold variety of Christian imployment You may meditate that which is good with your heart You may do that which is good with your hand You may speak that which is good with your tongue You may hear that which is good with your ears It is pitty but that one or other of these ploughs should stil be kept going you can hardly be cast under any such disadvantage at any time but that you may serve the dear interest of your souls and better your accounts and reckonings at the great day by exercising your selves in one or other of these worthy engagements 16. Remember that all time lost or mispent though never so truly repented of by you though never so freely and fully pardoned by God yet will occasionally and in a sence not to be despised by considering men turn to loss unto you all the days of eternity For though God upon the said suppositions will not punish you in the least for your miscarriages in either kind nor once mention them unto you yet you cannot expect that he will reward you for them The highest priviledge that sin or any unworthyness is capable of is pardon reward is appropriate unto righteousness Whereas had the time which you spend idly or mis-imploy been sown with the good seed of righteousness and well-doing he that giveth to every seed it s own body would have made your harvest of blessedness and glory in the world to come so much the greater and more plentiful Therefore be diligent and careful to improve the smallest shreds or broken ends of time And what shall I say more For the time would § 22. fall me to set before you or to recommend unto you all that is in my heart for the Christian comfortable and safe steerage of your course through the world I trust that without any recognition through the grace of God that is given you you retain in mind many things more of this blessed concernment which God hath heretofore at several times given in direction-wise unto you by my Doctrine and that having so much Heavenly light shining round about you you will not venture your dear souls upon any peradventure upon any light or loose presumption whatsoever Ye are in our heart as the Corinthians sometime were in Pauls to dye and live together and I trust I am not upon upon inferior terms in yours And my hope is rich and precious concerning you that you will fulfill my joy in being like minded having the same love being of one accord and of one mind in doing nothing through strife or vain glory but in lowliness of mind each esteeming others better then themselves looking not every man upon his own things but every man also on the things of others c. Phil. 2. 2. 3. If you shall continue walking in this way you will find the issues of it life and peace And the God of all grace will dwel amongst you for ever Farewel my Joy and Crown of rejoycing in the presence of our Lord Jesus Christ at his coming at whose right hand my hope is to meet you all at the Great Day Yours to serve you freely and faithfully in the work of an under Sheep-heard JOHN GOODVVIN From my Study in Swan-alley Colman-steeet London April 3. 1655. The Contents of the former Part. 1. COlourable arguments for the defence of Error are more likely to take with men then solid arguments for the truth together with the reasons why pag. 1 2 3 2. God requireth both faith and practice upon grounds more remote yea upon secrâ—t insinuations p. 3 3. Many practices may be lawful yea necessary for which there is neither expresness of precept nor of example in the Scriptures 5 6 7 4. The greatest part of such actions which ougâ—t out of conscience to God be to performed are not either enjoyned by expresness of precept nor commended by expresness of example 7 8 5. Schismaticks alwaies have been extravagantly excessive and importune in magnifying their private opinions and practises 8 9 10 11 6. No practise or example in Scripture is obliging unto imitation but such as are grounded â—pon some precept or law 11 12 7. The less experienced or skilful persons are in drawing or framing regular consequences the more ignorant they are like to be of the mind of God in many things yea and in the greater danger to oppose it 12 13 8. To multiply bands of conscience above what God hath made them is constructively to dâ—ny the Scriptures sufficiency c. 13 14 9. Things plainly taught in the Old Testament are more sparingly delivered in the New 14 15 10. To reject good consequences drawn from the Scriptures is to reject the authority of the Scriptures themselves 15 16 11. One sound argument
not unto justificâ—tion or remission of sins 86. 87 68. Salvation not suspended by God upon any modality of acting not expresly and precisely determined by himself but obtruded by men 87. 69. Mr. A. cannot substantially prove that baptizing Mark 16. 16. is to be understood of water-Baptism 88. 70. What remission of sins understood Act. 2. 37. § 90. and what Baptism § 91 92 93. 71. Protestants generally against remission of sins by Baptism Papists generally for it 94. 72. A particular or personal injunction under some circumstance not generally obliging upoâ— the same terms or in order to the same end 95. 73. The promise of remission of sins was made unto faith and repentance long before Baptism was in being and so could not be suspended upon it 95. 148. 74. The prescription of one means for the obtaining of an end is not exclusive of this attainment by all others 95. 75. The order of things as well that of time as that of nature is oft interchanged in the Scriptures 97. 76. No mans publique assent unto the terms of the Gospel is entred by Baptism 98. 77. The justification of God in the sight of the world is no effect of Baptism 99. 100 78. Infant-Baptism contributes as much or more to the justification of God in the world as the baptizing of men and women 101. 102. 79. Baptism no part of the Gospel 102. 80. Gal. 3. 24 25 26 opened 104. 105 c. 81. Faith under the Gospel different from that under the Law 105. 82. When a thing may be dont after donâ— after different manners they that do it not after one manner may dâ— it after another 107. 83. Baptism doth not characterise men to be truly Christs 108. 84. Whether or how Baptism makes visible Saints 109. 113. 52. 85. Baptism is no partition wall between Saints and the world 112. 86. Saints visible before baptized 113. 114. 87. Mr. A's similiâ—ude to prove that men and women receive a relative being â—n Christ by Baptism lame and halting right down 115. 116. 88. To put on Christ in Baptism dâ—th not signify to make an actual declaration or profession unto the world that men own and acknowledge Christ to be come in the flâ—sh c. 118. 89. Infants â—ith as much propriety and truth of speaking may be said to put on Christ in Baptiâ—m as men 119. 90. It cannot bâ— proved â—rom the Scriptures that men put on Christ â—or are said to put on Christ by Baptism 119 91. The Analogy or proportion between Infant-Baptism and Infant-circumcision maintained 120. 121. 122 c. 92. Whether the remaining of circumcision in the flesh any ground of a disproportion c. 121. 122 c. 93. The validity of the testimony of Parents Neighbours c. concerning mens Baptism 123. 124. 94. The Jews had no knowledge of their being circumcised but from their Parents or others c. 123. 95. Little or no inconvenience in being deceived by Parents or others touching a mans having been baptized 124. 125. 96. Mr A's children left at more uncertainty touching their Baptism in case of their parents death c. then those baptized in their Infancie according to the received manner of the Churches where they were born 125. 97. Circumcision not profitable without keeping the Law 126. 127. 98. The Gospel requireth as strict and absolute obedience as the Law but exacteth it not upon the like terms 128. 99. Children void of understanding not more capable of holy things or of the ends or benefiâ— of them under the Law then under the Gospel 129. 100. How the Answer or rather demand of a good conscience towards God saveth us 130. 101. The services of the Law of no better acceptance with God without Faith and Repentance then the services of the Gospel 130. 102. That which is promised and given upon the Antecedent cannot be suspended upon the consequent 131. 103. Circumcision was not therefore weak or less spiritual because administred unto children 132. 104. Weakness and unprofitableness comparatively onely imputed to the Law 133. 105. Infant-Baptism as well reacheth the ends of Baptism as Infant-circumcision the ends of circumcision 134. 106. What is less edifying is not therefore more sutable to the Legal ministration 136. 107. The principal Arguments for Infant-Baptism are not deducted from the example of circumcision 137. 108. Mr. A. buildeth as well upon the rudiments of the world as Pedo-Baptists 137. 109. Circumcision ordered by God in the administration of it to the best advantage for the Churches edification that such an Ordinance or service could be 110. In what respect the Gospel-Ministration before the Legal 139. 111. The guidance of the Holy Ghost whether or in what sense at any time or in any person fallible 141. 112. Christ and his Apostles are to be imitated in the methods and grounds of their arguings 142. 113. Things of a moral consideration and of ready perception from the Scripturâ—s need not the voucher of the extraordinary Authority of the Speaker 143. 114. Baptism supposed with the ends of it the baptizing of Infants is of a moral consideration 144. 115. Whether infant-Infant-Baptism be agreeable or disagreeable to the Gospel-Ministration 145. 116. Whether Baptism be a part of the Gospel Ministration 146. 117. Baptism no contributer towards the receiving of the Spirit 147. 118. The mention of two things for the obtaining of a third doth not allways suppose a necessity of both for this attainment 148. 119. The promisâ— of receiving remission of sins and the Spirit is an old Testament promise and so not made at all unto water-Baptism 148. 149. 120. A comparative sence oft expressed in a positive form 150. 121. A subsequent consent as valid to all ends and purposes as an Antecedent 151 164. 122. Whether men baptized in unbeleef ought to be rebaptized in case of their beleeving afterwards 151. 123. Words and actions at present not understood may do service and obtain their ends afterwards 152. 124. Why and how children capable of Baptism and yet not of the Lords I able 153. 125. Faith not put Gal. 3. 23. 25. for the whole Ministration of the Gospel 154. 126. Infant-Baptism to whom an apparent breach of the Laws of the Gospel miâ—istration 155. 127. That none ought to be baptized but such who appear voluntarily willing c. refuted by sundry arguments 156 157 158 c. 128. Imposition of hands in what respect a greater Ordinance then Baptism 157. 129. Infant-Circumcision was more edifying then men-circumcision would have been 159. 160. 130. Infant-Baptism how comporteth with the exhortation Remember thy Creator in the days of thy youth 161. 131. Baptism in respect of the baptized no action or service performed though a submission unto Baptism may be 163. 132. Profession of Baptism and perseverance herein more rewardable by God then the act of being baptized or of once submitting unto Baptism 164. 133. No argument of any pregnant import to disable Infant Baptism 167 171. 134. Any
Isaac and the God of Jacob Exod. 3. 6. he expected that men should beleeve the Resurrection of the dead upon the account of these words and practise accordingly This is evident from that of our Saviour to the Sadduces Mat. 22. 31 32. But as touching the Resurrection of the dead have ye not read what was spoken unto you by God saying I am the God of Abraham the God of Isaac c. clearly implying that these men and others stood bound in duty and in conscience towards God upon the account and ground of such words as these to have beleeved the rising again of the dead and that it was their sin having such a ground of proof for it not to beleeve it Yet could not the truth be gathered or inferred from the said words but by a diligent close and intense working of the rationative faculty and understanding as is evident No nor can our Saviours own demonstration it self in the place mentâ—oned of the said truths from the words be apprehended without some considerable engagement of the mâ—nd and intellectual powers of the Soul So likewise he expected that from the example of David and his men eating the Shew-bread the Pharisees should have understood and known that it was lawful for men to pluck ears of corn on the Sabbath day Mat. 12. 23. yet the argument here was not of so ready a perception The Apostle saith that God hath exhibited faith or given assurance unto all men that he will judg the World in righteousness by the man whom he hath ordained meaning Christ in that he hath raised him from the dead Acts 17. 31. Yet it is a matter of no obvious conception how to conceive or make the act of God in raising Christ from the dead a sufficient ground of assurance that he will judg the World in righteousness by him So when Moses avenged the Israelit by smiting and slaying the Egyptian who oppressed him he supposed and expected that hâ—s Brethren would have understood and beleeved thâ—t God by his hand would deliver them Acts 24. 25. His supposition and expectation in this kind cannot be judged unreasonable nay certainly they were regular and agreeable to the mind of God himself Yet was this fact of Moses in vindicating the Israelite and smiting the Egyptian no such pregnant argument at the first sight no ground of a ready or easie conviction unto his Brethren the Israelites that God by his hand intended to effect that great Deliverance from the Egyptian Bondage which afterwards we know he did effect by him Nor did his Brethren the Israelites no not so much as any one of them as far as can be gathered from the Scriptures and as is most probable apprehend or understand any such thing thereby The Apostle Paul expected that the Corinthians and so other Christians should hear know and understand that it was their duty to afford competent maintenance to the Ministers of the God from and by means of this Mosaical Law Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 1 Cor. 9. 8 9 10. See also 1 Tim. 5. 18. And yet this Law was nothing so obvious and clear a ground for such a duty and practise as the Command of God for the Circumcising Children under the Law is for their Baptizing the Commandment of Baptism or the change of the Ordinance only supposed under the Gospel Consectary If God requireth of men as well to beleeve as practise not onely upon plain and express grounds such as from whence that which ought to be beleeved or practised may readily and without the mediation of a Consequence be inferred but upon grounds also more remote and from which the thing to be beleeved or practised cannot be inferred or drawn but by force of argument by a narrow and through debate of the understanding then it roundly followeth that infant-Infant-Baptism may be a duty and necessary to be practised though the grounds evincing it should lie much deepeâ— in the Scriptures then now they do and not be so obvious to persons uncapable whether through passion and shortness of spirit or through weakness or scantness of understanding of a narrow sifting of and through searching into matters of a more difficult consideration CONSIDERATION III. MAny practises may be lawful yea and necessary which are neither enjoyned by any expressness of â—recept nor yet countenanced or warranted by any expressness of Example in the Scriptures Proof 1. By expressness of Precept I mean a Precept or Command of such a Tenor of words which doth plainly and according to the literal and grammatical sence of the words and without the mediation of any inference or deduction require such or such a practice So likewise by expressness of example I mean an action or practise every ways or in all circumstances semblable unto or parallel with the practise in question As for example Children are commanded to reverence or honor their Parents by expresness of precept in the fift Commandment but they are not upon the like terms I mean by expresness of precept here commanded to relieve them when they stand in need with their substance though it be granted that this may reasonably be understood to be here commanded also because to regard those that are in want so as to relieve and support them is a casting of honor or respect upon them See 1 Tim. 5. 3. 17. Judg. 9. 9. 2. By necessary I mean that which ought to be done or which a person stands bound in duty and conscience unto God to do These terms explained by the way we proceed to the proof of the consideration It was lawful yea and in a sence necessary that the Disciples passing through the corn fields though on the Sabbath day should being an hungry pluck ears of corn Mat. 12. 1 2 c. and eat otherwise our Saviour would not have justified them in this action against those which reproved them But certain it is that the Disciples were not able to produce either expresness of precept or example from the Scripture whereby to warrant such an action Nor doth our Saviour himself produce either the one or the other upon this account So also it was necessary and matter of duty from the beginning of the preaching of the Gospel by men for those that were instructed and taught therein to supply their Teachers with things necessary and to make them partakers of all their goods * Gal 6. 6. 1 Cor. 9. 14 c. Even so saith the Apostle hath the Lord ordained that they which preach the Gospel should live of the Gospel yet had they no expressness either of precâ—pt or example to engage them hereunto until afterwards as viz. when this Apostle declared the Ordinance or Institution of God in this behalf in the words now cited and elsewhere Let him that is taught in the Word communicate unto him that teacheth in all good things Again when Davâ—d and they that were with him
one sort of persons or other was but of an under consequence And that de facto they many times did upon the account we speak of omit other things as necessary as this yea by many degrees more necessnry sufficently aippears in that for the Gospels sake ministry thereof they frequently exposed themselves to all kinds of hazards neglected their healths and lives the preservation of which being a work of mercy was of more consequence then any such sacrifice as the Baptism of infants is yea or of beleevers themselves The Apostle Paul in saying that he was not sent to baptize but to preach the Gospel though yet he did baptize as lawfully he might by his comission clearly implies that baptizing in comparison of preaching the Gospel was but an inferior imployment which he ought at some turns to omit viz. when it fell nor in conveniently with his greater occasions as will further appear afterwards yea baptizing whether one or other was of so smal a consideration in the eys of the Lord Christ in comparison of the preaching of the Gospel that at the first sending forth of his Apostles to preach the Gospel Mat. 18. Mar. 3. Luke 9. yea and when a while after he sent forth seventy other Disciples about the same work he spake not a word either to the one or the other about baptizing any So then this is one reason not reducible to any of Mr. A's five why that Ministers of the Gospel and Pastors and Elders of Churches in these days may be reputed in a better capacity for the baptizing of children then the Apostles and those that were assistants unto them in their daies were Sect. 19. 2. As Paul and Silas were once forbidden by the Holy Ghost to preach the Gospel it self for a time in such a place where otherwise they were then minded to have preached it a Act. 16. 6. yea and where they did preach it afterwards b Act. 19. 10. 26. by the direction of the same spirit so why may we not conceive that in case the Apostles and other Baptists in their times did forbear the baptizing of infants they might receive a secret prohibition of the Holy Ghost in that behalf not because the practise was any whit more unlawfull then the preaching of the Gospel was in Asia when Paul and Silas were restrained from it but because the will and pleasure of God was that they should forbear it for a time And I beleeve we are able to give as reasonable an account of such a will and pleasure in God as this as Mr. A. is to give a reason of that will of his by which Paul and Silas were testreined from preaching in Asia Besides if they were taken off from a practise or course wherein they had ingaged or exercised themselves for a time as viz. from ministring unto or serving tables as themselves expresse it Act. 6. 2. That they might give themselves continually to prayer and to the ministry of the Word v. 3. if I say they were taken off from the imployment of serving Tablâ—s upon such an account as this by the motion or suggestion of the Holy Ghost why is it not most reasonable to conceive that upon the like or rather the same account they might by a like motion of the Holy Ghost be disswaded from entring upon or ingaging themselves in a course of baptizing children I suppose that neither Mr. A. himself nor any considering man of his way will deny but that the Apostles and those that were directed by and assistants unto them in the affairs of the Gospel in their daies were acted and led by the special guidance and motion of the Holy Ghost in their forbearing Infant-baptism in case it must be supposed that they did forbear it as well as in any other course or practise wherein they walked in order to the advancement of the Gospel If then John the Apostles c. by special order advice or admonition from the Holy Ghost refrained the baptizing of infants in their daies it followeth not but that we who in these daies have received no such order advice or admonition from the Holy Ghost neither by any word from the Scriptures nor by any inward motion or inspiration may lawfully practise infant-baptism notwithstanding their forbearance especially considering that we judge our selves incouraged yea obliged hereunto by the Holy Ghost speaking unto us as he doth in the Scriptures Sect. 20. This is a second consideration over and above those five suggested by Mr. A. proving that we in our daies may be in a regular yea in an obliging capacity for baptizing infants although John the Apostles c. in their daies were not We do not in all this imply or suppose that the Apostles or other primitive men did alwaies or altogether omit baptizing infants our judgement is as we shall further declare in our examination of the minor proposition that infants were even in the Apostles daies baptized but onely shew and prove that in case it could be proved that they did never baptize infants yet this doth at no hand lead us to the like forbearance much lesse impose a necessity upon us by way of duty of the like So that Mr. A's argument or proof of his major proposition from enumeration of some particulars is not altogether so good as the young mans proof of his integrity from his observance of several of the commandements of God was For our Saviour challenged him with the lack of one thing onely yet lackest thou one thing a Luke 18. 22 But Mr. A's argument lacketh two things at least and who knoweth how many more And in the conclusion of this his argument he windeth up much more then he had spun in the premises For thus he concludes And therefore what ever the reasons or considerations were upon which they the primitive Baptists did forbear to baptize infants the same are binding to all men in these daies to forbear it likewise Will you please to consider how this hath been proved Because saith he we have no other reasons for the doing of it then they had This reason stands by the said conclusion as David's friends stood by him when God as he complains had put them far from him b Psa 88. 18. For what though it were granted which yet hath been denied and a good account given of the denial that we have no other reasons to baptize infants then they had yet is it no legitimate consequence from hence that therefore their reasons of forbearance are to be our reasons or reasons unto us why we also should forbear such a practise For they might have all the same reasons for baptizing infants which we have and yet their reasons might possibly as to them be overballanced with others of a contrary import upon which they might forbear the said practise But such reasons as these not lying before us as there is no necessity why they should we may stand bound to the
That it doth not follow because the knowledge he speaks of is not given in this place unto the world therefore it is given no where else Nor 2. That because this knowledge is not yet arrived at Mr. A's or at Mr. Fishers understanding it is not therefore sufficiently given unto the world or not convincingly enough arrived at the judgements and understandings of other men as considering and conscientious as they Nor 3. That the knowledge of Christs imbracing and blessing infants is so inconsiderable as Mr. A. seemeth to represent it unto the world because he hath no higher esteem of it Nor 4. And lastly Doth it follow that because Mr. A. makes an opposition between the giving knowledge unto the world that Infant-Baptism is an Ordinance of God and the giving knowledge that Christ imbraced and blessed infants therefore the knowledge of this latter doth not give sufficient knowledge of the former in his sence of the word Ordinance lately expressed However we shall not at present argue the case whether it be so or no but onely leave it to all considering men to judge whether his minor proposition be preferr'd to any degree of light by all he hath delivered in this third proof of it or whether the native darknesse remains not still spread round about it rather condens'd and thickned then any waies lessened or cleared by all this discourse Sect. 42. To his fourth proof we answer 1. That to argue from Answer to Mr. A's 4th proof of the minor proposition of his first Argument p. 8. what is not recorded to what was not or was not done in Christs or the Apostles dayes is extreamly weak and inconcluding It is not recorded that the Eunuch Acts 8. was baptized either naked or with his cloaths upon him Doth it therefore follow that he was baptized neither naked nor with his cloaths upon him It is not recorded that the spring or water wherein the Eunuch was baptized was so deep as to reach or come up to his ankles Doth it follow from hence that therefore it was not thus deep It is not recorded that all the members of the 7 Churches of Asia were baptized Is this a sufficient proof that therefore they were not baptized It is not recorded that John the Baptist when he executed his office and baptised those that came unto him put off either his Camels-hair garment or leathern girdle nor yet that he kept them on Doth it therefore follow that he did neither because neither is recorded Or is it a sufficient proof that no woman was admitted to the Lords Table in the Apostles daies because the admission of none is recorded But such arguings as these are the pillars of Anti-poedo-baptisme which for brevities sake and not to offend any man or to reproach the opinion from hence forth we shall call Ana-baptism Secondly Whereas he saith that the description which the Scripture every where makâ—s of persons or qualifications of such whose Baptisme it recordeth argues them to be no Infants the saying is captious and encroaching taking that for granted which is to be denied viz. that the Scripture still describeth the persons and qualifications of all such though Mr. A. craftily leaves out this particle All least his proof should appear to be too narrow and scant for the length and bredth of his position though the truth is that to those who understand the principles and rules of arguing the omission of the said particle invalidates the processe of his argument of all such I say whose Baptism it recordeth Yea himself pag. 10 11. essaying to answer that unanswerable objection about the Baptizing of housholds though with much regret and reluctancie of spirit yet yeeldeth that there is not the same account given of the qualifications he might with as much truth have added and then he had done somewhat ingenously nor of the persons of those that were baptised of the family of Lydia So that himself with speaking onely a little truth hath cut the sinews of his fourth proof Yet Thirdly Whereas he here supposeth that the Name or Title of a Disciple is incompetible unto children and cannot rationally be applyed unto them doth he not condemn the Holy Ghost himself of irrationality who very expresly Act. 15. 10. termeth children as well as their Parents Disciples unlesse he will suppose that the yoke of Circumcision in case the Parents had been perswaded by their Judaizing Teachers to subject unto it would not at all have concerned their children or been any yoke unto them I confesse Mr. Fisher baby-Baby-baptism p. 176. out of the ingenuity and Christian meeknesse of his spirit terms the citing of this scripture to prove Infants to be called Disciples a frivolous flim flam But the best is that these wild Figtrees I mean insolent and uncomely jeers grow so abundantly in the plain of his book that ten thousand of them are not worth the price of two Sparrows But Mr. Fisher knows better how to triumph than how to conquer And if you will take his own word for it Tanquam umbrae volitant alij solus sapit ipse All other men like shaddows vain On earth flit to and fro He he alone the wise man is Truth none but he doth know Yet let me say this by the way by Mr. Fishers good leave that the yoke of Circumcision with all the burthensomnesse of the Mosaical Law attending it was indeed no yoke at all in comparison of such a Baptism as Mr. A. or at least many who rejoyce in his light violently obtrude upon the world in the name of Christ's Baptism But I hear there is one wise man amongst them whose prudence I suppose many others will follow who hath found out a way to conjure the spirit of winter out of the water by an application of fire a commendable project to reconcile winter-dipping it self with the lives of men and especially of women which without such a mediation is like to deal very severely by them He that baptiseth upon such termes as these baptiseth both with water and with fire and so in this respect administreth a more compleat Baptism than either John or any the Apostles of Christ But Mr. Fisher disdains all warming of water unlesse it be with the fire of mens zeal that are to be baptized This onely by the way But might not Mr. A. more rationally contest with Christ himself for giving the Name or Title of a man to a child new born Joh. 16. 21. and especially for giving the Name and Title of a Beleever to a little child Mat. 18. 5 6. than with us for giving the name and title of Disciple unto a child Or is it not somewhat lesse to be a Disciple than a Beleever For that our Saviour in this Scripture by one of these little ones who beleeve in me meaneth any such child as that mentioned ver 5. and now pointed at by him is evident from the context as Musculus well conceiveth and expoundeth the place
their respective articles by some solemn act of theirs in presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men PVBLIQUELY to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part We are yet in a safe roade or however not much beside it Only a touch upon two things 1. If by PVBLIQVELY he means in the sight of the world or upon such terms that all men or the generality of persons round about may readily come to know and understand then his rule condems his practise and the practise generally observed by persons of his judgement For neither did himself in this sence publiquely signifie his coÌ„sâ—nt to the terms of the covenant by his being baptized the generalitie of us knowing nothing of his Baptism but only by tradition whose information in other cases is not very authentique or authoritative or by common fame which is known to be Tà m ficti pravique tenax quà m nuncia veri i. As well an hâ—ld-fast of â—hat feigned is As a Reporter of Truth 's certainties And as hath been notic'd formerly that most of those who are led as they think to Christ by the way of new Baptism chuse Nicodemus his season either formally or materially for their voyage Therefore what they do in this kind they do it not so PVBLIQUELY 2. The will of God in the Covenant made with Abraham his posteritie whether spiritual or teÌ„poral was as much that something should be done by meÌ„ publiquely to signifie their consent unto the terms of it as it is that any thing in this kind should be done by men to signifie their consent to the terms of the Covenant of Grace in the Gospel Therefore how impertinent is that which follows Now faith in Christ and an obedientiall subjection to ALL his Laws and precepts being the condition of this Covenant on mans part at WHAT TIME SOEVER HE ENTERS INTO COVENANT with God and undertakes the performance of the condition he is to sign and seal the same IN THE PRESENCE of wâ—nesses by that solemn ACT OF HIS in being baptized For answer Sect. 76. 1. I had thought untill now and shall think so still notwithstanding Mr. A's thought to the contrary that a person in his being baptized is a patient or sufferer only not an Agent or Actour much lesse that he performs any Solemn Act herein For they who act in their being baptized must needs be Se-baptists and not baptized after the manner of the Gospell So that his notion about mens signifying their consent to the terms of the Gospell by some solemn ACT falls to the ground If he pleads that men act in offering or submitting themselves unto Baptism though not in their Baptism it self I answer Be it so yet mens offering or submitting themselves unto Baptism are no solemn or Sacramental actings nor can their consent to the terms of the Covenant be said to be signified by these actings unlesse it may be said withall that men may testifie that consent we speak of without being baptized For that men may offer themselves and submit unto Baptism without being actually baptized is I suppose no mans question 2. Whereas he makes an obedientiall subjection to ALL Christs laws and precepts without any explication or proviso as well as Faith in Christ the condition of the Covenant of Grace on mans part doth he not make a Law by which were it of any force or authoritie as well himself as all other men should be condemned unlesse he can approve himself an exception from that Generall Rule of the Apostle James In many things we offend all If no person can claim interest in the good things of the Covenant but only they who shall perform the condition of this Covenant and this condition be either in whole or in part an obedienâ—iall subjection to all Christs laws and precepts as Mr. A. determines then in case he doth not obedientially subâ—ect to all these laws and precepts which I am farre from thinking that either he or any other person doth yea or that they do so much as know what all these Laws and Precepts are he hath fast shut the doore of life against himself 3. Whereas he saith at what time soever a person entereth into covenant with God he is to sign and seal the same in the presence of witnesses by the solemn act of his being baptized 1. I would demand of him whether he thinks the Lord Christ was not enâ—ered into covenant with God before his being baptized or whether he acted besides rule that at the time of his entering into covenant with God he did not sign and seal the same by his being baptized Yea I cannot but think that the Eunuch was entered into covenant with God some considerable space of time before his being baptized Nor is it an extravagant thought to conceive the same of Cornelius 2. Nor is he able to prove nor is the thing much more probable then proveable any presence of witnesses either at the Baptizing of the Eunuch or of Paul besides many others lastly I would gladly learn of him whether the children of the Jews entered into covenant with God at the time of their circumcising or not till afterwards when they were able to make profession of their Faith in God If he teacheth me the former for truth then would I gladly learn this lesson further why the children at least the children of beleevers under the Gospell should not be as capable of entering into Covenant with God as they and if so why they should not be baptized according to his own principles If the latter then what necessitie was there consequently now is there that at what time soever a person entereth into Covenant with God he should sign and seal the same Sect. 77. Of his further conceptions about the businesse he delivers himself thus p. 17. In this respect especially I CONceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1. 4. Luk. 3. 3. because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I SVPPOSE it is called the washing of regeneration Tit. 3. 5. because men upon ther being born again are to be baptized according to what was practized in the Apostles times Hence it is likewise as MAY WELL BE CONCEIVED that mens being born of water and of the Spirit John 3. 5. the washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5. are joyned together not because the Spirit works regeneration in and by Baptism if we respect the beginning of it c. The day will fail us to gather up by animadversion what Mr. A. hath scattered here by inadvertencie and inconsideratnesse For 1.
sins which is attainable by Faith in the bloud of Christ may be obtained without Baptism 3. If Baptism be required on mans part to interesse him in remission of sins and sanctification of the spirit then hath God suspended both the justification and sanctification of men and consequently their eternall Salvation upon a ceremonie or carnall Ordinance as Baptism by some of the most learned of Mr. A's partie as we formerly heard is acknowledged to be as well or as much as he hath done upon Faith or Repentance themselves and thus men shall be perfected by the flesh as the Apostle speaketh Yea 4. If a Declaration of Repentance by Baptism be required on mans part to interesse him in remission of sins or in Sanctification of the Spirit then is a Declaration hereof by Baptism or by submitting to an outward and fleshly ceremonie more accepted with God then a Declaration made by mortification innocencie holinesse of conversation c. The reason of this consequence is plain viz. because a Declaration of a mans Repentance by these or any of them is not required by God nor yet accepted by him upon any such account as to interesse him in remission of sins or to translate him from an estate of sin and death into a state of justification no nor yet to intitle him to the sanctification of the Spirit For he that is not a justified person before any Declaration be made by him of his repentance by such fruits or expressions of it as these will never be justified afterwards Nor can any maÌ„ bring forth any such fruits of Repentance as these unless he be interessed in the sanctification of the Spirit before hand Therefore Baptism is not required on mans part nor yet a Declartion of his repentance by Baptism to interesse him either in Remission of sinâ— or sanctification of the Spirit Sect. 81. 5. If it were so then only children of wrath and persons not yet reconciled unto God should be the regular and lawfull subjects of Baptism For if Baptism be required on mans part to interesse them in Remission of sins all they who are yet unbaptized must needs be under the guilt of their sins and so liable to eternall condemnation for them And if the case be thus Faith and repentance are but dead works untill Baptism quickens them and raiseth them up from the dead 6. If Mr. A's Position now protested were Orthodox and sound John the Baptist was in his bloud I mean in the guilt and pollution of his sins when he entered upon the work and ministerie of baptizing with water yea and for ought appears to the contrary so lived and died and consequently perished eternally for it no where appears that ever he was baptized and if he were not baptized by the verdict of Mr. A's Doctrine he could have neither part nor fellowship in the blessed businesse of Remission of sinnes and so must perish 7. If both Repentance and the Declaration of it by Baptism be required on mans part to interesse him in remission of sins and Sanctification of the Spirit then according to Mr. A's judgement and notion about the truth and requisit terms of the administration of Baptism either all or far the greatest part of the antient Fathers of the Christian Church with the generalitie of Christians in their dayes all or far the greatest part of the worthy Martyrs both in latter and in former times all or far the greatest part of our late Protestant Divines whose zeal learning labour and faithfulnesse God was pleased to use about the Reformation and for the Restauration propagation of the truth of Christian Religion as Luther Calvin Musculus Bucer P. Martyr Zuinglius c. together with our own worthies Perkins Dod Hildersham Preston Sibs c. together with the generalitie of the people taught and instructed by them against all these I say we must write bitter things and conclude that whilst they liv'd they were in the gall of bitternesse and bands of iniquity and that they died and consequently perished in their sins For most certain it is that these were not baptized as Mr. A. and men of his judgement count and call Baptism and consequently could not make any Declaration of their repentance by Baptism And if so they must all to hell unlesse Mr. A's Doctrine be content to be sent thither in their stead Sect. 82. 8. If no person can make a Declaration of their Repentance by Baptism then cannot a Declaration in this kind or that which M. A. calls a Declaration interesse any man in remission of sins The reason of the consequence in this Proposition is evident That which is not cannot act nor can any such thing or Act interest any man inâ—â—remission of sinnes which may be as well found in those whose sins are not remitted as in those whose are Now that persons who are baptized may be in the gall of bitternesse and bands of iniquitie and consequently not have their sins remitted their Baptism notwithstanding is apparent in the case of Simon Mâ—gus to whom soon after his baptizing Peter said Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God For I perceive that thou art in the gall of bitternesse and bands of iniquity Act. 8. 21 23. Nor is the Baptism of a very great part of those who have been of late baptized and this as Mr. A. calls Baptism amongst us any Declaration of their repentance at least not of any such repentance which hath any thing to do with remission of sinnes their unworthy wayes and actions proclaiming them aloud to be persons void as well of the knowledge as fear of God 9. The Grandees themselves of Mr. A's partie yea and I presume himself also with them beleeve and hold that amongst the Heathen unto whom the Name of Jesus Christ was never brought nor the Gospel ever preached orally or by the mouths of men and consequently who were never Baptized there are or may be found persons interessed in Remission of sins If so with what truth can Mr. A. affirm yea rather with what face can he avouch with a most unchristiaÌ„ censure of all those who shall denie it that both Repentance and a Declaration of it by Baptism are required on mans part to interesse him in Remission of sins Sect. 83. 10. In case as well a Declaration of Repentance by Baptism as repentance it self be required on mans part to interesse him in remission of sins would the Apostle Paul have thanked God he baptized none of the Corinthians but Crispus and Gaius i. that he interessed none of them in remission of sins but these 1 Cor. 1. 14 Or should he have had cause so farre to underrate the office and worth of baptizing beneath the preaching of the Gospell as to say that Christ sent him not to Baptize but to preach the Gospel i. not to do all that which might interesse men compleatly in remission of sins
but only somewhat that might somewhat further them in the way thereunto 1 Cor. 1. 17 11. Suppose a person truly beleeving in Jesus Christ and repenting of his sins being desirous withall to be baptized but wanted an opportunitie duly according to the light of his conscience to partake of this Ordinance as put case he were not satisfied touching the lawfulnes of the calling of any person he knoweth to baptize which either is or very possibly may be the case of many thousands in England is it Mr. A's sence that this person is all this notwithstanding in the gall of bitternesse and band of iniquity only because he hath not been nor is ever like to be actually baptized Or is not his act in refusing Baptism at the hands of those from whom he cannot with the peace of his conscience receive it of better acceptance with God then a receiving it with the violation of his conscience would have been 12. If a Declaration of a mans repentance by Baptism be required on mans part to interesse him in remission of sins then was the oscitancie and forgetfulnesse of the Apostle Paul inexcusable who in all his discourses about justification or the means of the obtaining remission of sins and more especially in his Epistle to the Romans where he professedly undertakes and more at large then in any other place handleth the said most important Doctrine of justification never so much as mentioneth Baptism as any wayes or in any consideration whatsoever conducing thereunto much lesse as required on mans part to interesse him therein but only finds occasion for the mention of it in the businesse of sanctification Certainly a maid may sooner forget her ornaments and a bride her attire and a woman her sucking childe then such an Apostle in arguing a point of that transcendent nature and import as justification is forget any thing of an essentiall requirement thereunto Sect. 84. 13. The remission of no mans sins no mans justification least of all the justification of a true Beleever is by God made dependent either upon the wills or pleasures of other men or upon any such condition which possibly the person may never have an opportunitie no nor possibilitie to perform at least not without sin Now 1. no person can compell another how regularly soever qualified for the act of administring to baptize him 2 It may very possibly be that a true beleever shall or may not meeet with a person whilst he lives from whose hand he can with the peace of his conscience and consequently without sinning receive Baptism Therefore certainly a Declaration of Repentance by Baptism is not required on mans part to interesse him in Remission of sins 14. If a Declaration of Repentance by Baptism at least as Mr. A. calls Baptism as well as repentance it self were required by God of all men to interesse them in remission of sins then should he require of many true Repentants and true Beleevers that which would be sinfull in them to perform to interesse them in this high priviledg of Remission of sins For there is nothing more certain then that many who have truly repented want faith to beleeve that Mr. A's Baptism is so much as lawfull for them to submit unto And it is the expresse Doctrine of the Apostle that whatsoever is not of Faith is sin Rom. 14 23. Sect. 85. 15. By the same way or means by which Abraham the Father of those who beleeve was justified or interessed in remission of sins are all his children or spirituall seed justified also Upon this as a foundation not to be questioned the Apostle builds that excellent discourse Rom. 4. all along the chapter See more particularly v. 23. 24. of this chapter and v. 30. of the next precedent Chapter Now certain it is that circumcision was not required of him nor yet any other ceremonie to interesse him in remission of sins but he was interessed in this blessed priviledge whilst he was yet uncircumcised as the Apostle expresly affirmeth Rom. 4. 10 11. by means of his faith Therefore certainly the ceremonie of Baptism is not required of any of Abrahams spirituall seed to interesse them in remission of sins Yea I am horribly afraid lest they who joyn water-baptism with faith in Christ as necessary in the business of justification or remissioÌ„ of sins incur the same heavie doom with the Jews mentioned Gal. 5. 2 4. who judged it necessary for them to be circumcised in the flesh accordingly were circumcised in order to their justification For doubtlesse that which in this casc abolished them from Christ or made Christ of none effect unto them was not that the precept injoyning circumcision was now exauthorized or abolished by the death of Christ but because they judging somewhat necessary to their justification besides Faith in Christ practised accordingly For questionlesse their foot had been in the same snare had they practised circumcision even whilst it stood in greatest force upon a like account 16. The Doctrine of the great Apostle of the Gentiles is much differing from that which Mr. A. delivereth unto us in the point under preset debate He the Apostle Paul teacheth us that with the heart maÌ„ believeth VNTO righteousnesse a Ro. 10. 10 i unto remission of sins at least but Mr. A. teacheth us in effect that with the heart man beleeveth but half way towards righteousnesse and that he must march the other half of the way by water or else he will never come there For is not the tenour of his Doctrine this men are to take up that Ordinance speaking of Baptism upon their first beginning to repent and consequently to beleeve IN ORDER TO THE REMISSION OF THEIR SINS And p. 18. to the same tune thus That both Repentance and the Declaration of it by BAPTISM is required on mans part to INTERESSE HIM IN REMISSION OF SINS and sanctification of the spirit the things covenanted or promised on Gods part is too evident to be denied by any but those that will not see from Act. 2. 37 38. c. I wish for those Christian and worthy respects which in great numbers I bear unto him that being so willing himself to see as here plainly enough and somewhat more he intimates himself to be God will graciously please to give him eyes wherewith to see that so he may mistake darkness for a visioÌ„ no longer Yet until very now he had eyes to see that truth which on the suddain it seems is withdrawn from his sight For 17. The Lord Christ as was observed Sect. 18. at his first sending forth his Apostles to preach the Gospell Mat. 10. Mar. 3 Luk. 9 yea and when awhile after he seâ—t forth seventy other Disciples about the same work he spake not a word either to the one or to the other about baptizing any If Baptism had been essentially requisite unto salvation which it must needs be if it be essentially requisite to remission of sins can it
of this hard and unchristian saying against his Chrâ—stiaâ— brethren who therein dissent from him viz. that the said Doctrine is too evident from it to be denied by any but those that will noâ— see is Act. 2. 38 39. The words being these Then Peter said unto them repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call I answer 1. It hath been lately proved by a cloud of impregnable arguments and demonstrations that to be baptized is not required on mans part to interesse him in remission of sins I here adde and explain not in any other sence or upon any other terms however then any other act of obedience unto any the precepts of God is Therefore 2. When Peter exhorts the Jews to Repent and be baptized in the Name of the Lord Jesus Christ for the remission of sins if by being baptized he means strictly and precisely a being actually baptized with water he cannot by remission of sins mean the estate of justification consisting in remission of sins wherein a person is invested by God immediatly upon his Repenting and beleeving because then as we formerly argued there could none be lawfully admitted to Baptism but only children of wrath or such whose sins were not yet remitted For that which is necessarily required on mans part to interesse him in remission of sins must of necessitie precede his being actually interessed in this priviledge and consequently persons not yet baptized how repentant and beleeving soever are not cannot be interessed in remission of sins untill baptized and so must needs be children of wrath and in a state of condemnation Sect. 90. If you ask me but what can we understand by remission of sins in this place but only such an estate of justification as that mentioned and which consisteth in remission of sins I answer We may very commodiously and without the least straining either word or context understand by it that great and solemn Act of absolution from all sin which the great Judge shall in the great day pronounce over all those who shall be found to have lived and died in the Faith of Iesus or else taking the word Remission passively which I judge the better the happy effect or coÌ„sequent of this sentence which is a state of blessednesse and of glory This interpretation fully accords with a passage of the same Apostle in the following chapter spoken to the same people the Iews and probably to some of the same persons Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. i. When the Lord Christ shall return from heaven to refresh the bowels and make glad the hearts of all those who have been sufferers for his Name in this world by investing them with a rest glorious and blessed and which shall never have end according to what the Apostle Paul writes to the Thessalonians Seeing it is a righteous thing with God to recompence tribulation to them which trouble you And to you WHO ARE TROVBLED REST with us when the Lord Iesus shall be revealed from heaven with his mighty angels in flaming fire c. a 2 Thes 1. 6 7 c. If it be here replied and said be this interpretation of the words for remission of sins admitted still it will follow there is a remission of sins and this absolutely necessary unto salvation which cannot be obtained without being baptized I answer True it is that if we speak of persons living to years of discretion and under the ministerie of the Gospell they must be baptized in one kind or other either with a baptism literally and properly so called I mean a baptism with water or else with a Baptism vertually or equivalently so called Now there are two or rather three kinds of Baptism which may be thus called viz. Vertually and Equivalently The first is an obedientiall frame or willingnesse in heart and soul actually to submit unto a water-baptism 1. upon a regular conviction of the necessitie of such a submission necessitie I mean in respect of the command of Jesus Christ 2. Upon such an opportunitie for the actuall reception of it under which it may be received without any regret or scruple in the conscience of a man as about the regularnesse or meetnesse of an Administratour about the stâ—ength of a mans bodily constitution to bear the burthen of a plunging under water in case this shall be proved or apprehended to be the only lawfull way of Baptizing c. Another kind of Baptism Vertually or interpretatively so called is an open and free profession of the Gospell and of the Faith of Iesus Christ in the world The third and last is a suffering persecution for a mans profession sake in this kind Now both these divisim but especially conjunctim may be termed Baptisms much in such a sence as John Baptist is in Scripture termed Elias viz. because he serv'd his generation with such a kind of spirit and upon somewhat the like terms as Eliah served his For a profession of the Gospell especially joyned with sufferings for the Gospell serve for all ends and purposes for which Baptism literally and properly so called serveth yea and this with an higher hand then it Insomuch that this kind of Baptism water-baptism I mean actually received is the lowest and meanest of all Baptisms Sect. 91. Now to the Obâ—ection or reply mentioned we plainly and directly answer that one or more of the three Baptisms now specified and described is indeed necessary for the obtaining of such a remission of sins as that meant by Peter in the Text before us and more particularly that mentioned and described in the first place If it be yet replied but is it not evident that Peter here spake of water-baptism it self and that he commanded them to be baptized herewith as well as to repent for the remission of sins And was it not in obedience to this his exhortation or command that they were accordingly many of them baptized with water-baptism v. 41. I answer Be it granted that he speaks of water-baptism yet it must be granted withall that he exhorteth no man to be baptized herewith but upon this supposition or presumption that they should be every wayes and in respect of all circumstances satisfied in their judgements and consciences touching the lawfulnesse of their act in yielding themselves to be baptized in this kind Therefore that Baptism which we speak of and allow viz. a readinesse and willingnesse of mind to be baptized with water when we are satisfied touching the will of God concerning us in that behalf and otherwise have an opportunitie of a like satisfaction in all points unto us for the
to receive for the remission of sins which words are not to be taken in any such sence as if Baptism washed men from their sins And a little after Unto those who are justified Baptism is administred for the remission of their sins 1. the righteousnesse of God which he confers upon us by Christ is sealed iâ— or by Baptism b Deinde de baptismo externo admonent quem ipsos in peccatorum remissionem accipere jubet Quae verba non eo sensu accipi debent quasi baptismus à â—eccatis abluat Et posteà lis qui justificati sunt baptismus in remissionem peccatorum datur id est baptismo obsignatur justicia Dei quam ita per Christum nobis contulit Gualter Homil in Act. P. Martyr saith that the head or principall ground of the superstition is that these men speaking of the Papists are of opinion that sins are first remitted by Baptism c Sed caput superstitionis illud est quòd isti homines opinantur baptismo externo primum condonari peccata sed vehementer falluntur P. Mar. Loc Class 9. 8 â—8 And Lorinus the Jesuit who speaks the common and known sence of his fellow Pontificians herein boldly saith that Baptism was directly instituted as an efficacious sign AND CAVSE OF THE REMISSION OF originall sin and of other SINS also if there be any other found with it d Baptismu per se instiâ—â—tâ— est ut signum efficax causa remission is originalis peccati aliorum quâ—que si quae cum illo reperiantur Lorinus in Act. 2. 38. So also Eugenius the Pope in the Florenâ—ine councill made this an article of Faith that the effect of the Sacrament of Baptism is the remâ—ssion of all sin both originall and actuall and of all punishment also due unto both e Hujus Sacramenti effectus est remissio culpae originalis actualis omnis quoque poenae quae pro ipsâ culpa debetur Concil Florent Consonant thereunto is the Doctrine of the Trent Catechism This saith this is first to be taught that sin whether originally contracted from our first parents or committed by our selves although it be so above measure heinous that it seems to be even beyond all magination is notwithstanding by the admirable vertue of this Sacrament Baptism remitted and pardoned It were easie to shew by an Induction of many Authors of the Romish Credulitie that they generally against f Hoâ— primum tradere oportet peccatum sive à primis parentibus origine contractum sive à nobis ipsis commissum quamvis etiam adeò nefarium sit ut recogitari quidem nonposse vidâ—atur admirabilis hujus saecramenti virtute remitti condonari Catcehism Trident the Truth require Baptism of men to the interessing of them in remission of sins and no whit more hard on the other hand to shew by quotations from Protestant Writers that they generally hold the contrary against them So that Mr. A. giving sentence that a necessitie of Baptism for remission of sins is too evident to be denied by any but those that will not see from Act. 2. 38 39. condemneth all Protestant Writers almost without exception of a willfull shutting their eyes against the light and justifyeth all Popish writers as men willing to open their eyes that they may see the truth But Sect. 95. 4. Suppose it should be granted that Peter required Water-baptism of those to whom he now spake as well as repentance for the remission of their sins yet will it make but a loose consequence to infer from hence that therefore the like Baptism is required by God of all other persons whatsoever to interesse them in the like priviledge When Christ injoyned the young man to go and sell whatsoever he had and give to the poor promising him upon this that he should have treasure in heaven if such a conclusion as this could be drawn from hence that therefore no person shall have treasure in heaven but he that actually practiseth what the young man was commanded by Christ actually to do in order thereunto the best part of the world have far more reason to be astonied at it then the Disciples had to be astonied at these words of Christ How hardly shall they that have riches enter into the kingdom of God! Mar. 10. 23 24. And yet there is much more reason to think that obedience to a morall command though particularly and upon a speciall occasion given should be generally required to the justification or salvation of men then that a like obedience to a ceremoniall command of a like particular direction should be required thereunto God may upon some particular occasion under some circumstances require such or such a thing of some men in order to their obtaining such or such a benefit or priviledge without subjecting all men without exception and in all cases to a necessitie of using the same means for obtaining that same or like end especially when he hath no where declared himself to such a purpose yea and much more when he hath declined all declaration of himself in such a way even when he had an opportunitie inviting him to such a declaration in case he had been in any degree disposed to it If his purpose had been to exclude men from salvation for want of being baptized would he not have expressed as much when having said He that believeth and is baptized shall be saved by way of Antithesis But he that believeth not shall be damned But of this passage formerly That which Mr. A alledgeth to prove that to require Baptism as well as Repentance for the obtaining of remission of sins was Gods standing me had through generations and not appropriate to the persons now spoken unto is not much valuable The Apostle saith he saith that the promise To wiâ— of remission of sins and guilt of the spirit which was made on condition of repentance and Baptism was made not only to them then and their children but to those that were further remote c. I answer 1. It is none of the best advised sayings in his discourse to say that the promise of remission of sins and gift of the Spirit was made upon condition of Faith and Baptism God is not wont to make his promises upon any condition or conditions whatsoever but freely and of himself Only he makes many of them of such a tenor or form wherein the performance of them or the actuall exhibition of the good things promised is suspended upon the performance of a condition one or more 2. Neither can Mr. A. shew us where God ever made any promise of remission of sins and gift of the Spirit upon condition of Repentance and Baptism I mean of giving remission of sins and the spirit upon these conditions at least any promise with exclusion of those from these priviledges who shall not perform both these conditions He is not able to shew where God hath either said or
yet peace before joy Rom. 14. 17. Melchizedeck's act in blessing Abraham is mentioned in the first place and his blessing the God of Abraham in the latter Gen. 14. 19 20. So likewise the burnt-offering is named before the sin-offering Levit. 12. 8. whereas the sin-offering was in order of time to go before it as appears Levit. 8. 14 18. and so again Levit. 9. 7 c. It were easie to multiplie instances in this kind I mean both where there is an interchangable expression of the same things in respect of prioritie and posterioritie as likewise where that which precedes in time is mentioned after that which in time comes behind it Therefore from the Order in Peters exhortation between Repentance and Baptism nothing can be argued to prove a necessitie that Repentance alwayes ought in respect of time to precede Baptism as neither did it precede in the Baptism of which notice was taken formerly 2. In case it were granted that from the Scripture yet on the stage it could be proved yea or were so evident as Mr. A. gloryingly over his adversaries pretendeth that remission of sins dependeth in part upon Baptism and that neither Faith Repentance Love Humility Self-deniall Mortification with all the heavenly retinew of the Graces of the Spirit can do any thing to the interessing men in this priviledge but only in conjunction with Baptism yet neither from hence will it follow that therefore Infant-baptism is unlawfull yea or not as available in this kind as Mr. A's after-baptism is Evident it is that there is no rational footing for either of these inferences in either of the premises For the lawfulnesse of Infant-baptism supposed the contrary whereof as we even now demonstrated cannot be proved from the Scripture in hand there can be no reason to dis-interesse it in any priviledge or blessing which is vested in any Water-baptism whatsoever Sect. 98. Thus at last we see as by a noon-day light how unadvisedly and upon how slight grounds Mr. A. hath fallen un-Christianly foul and heavie upon his Christian Brethren dissenting from him in his sence about Baptism by adjudging the case against them thus It is too evidēt to be denied by any but those that wil not see from Act. 2. 38 39. That both Repentance and the Declaration of it by Baptism is required on mans part to interesse him in remission of sins sanctification of the spirit And as touching this latter the Sanctification of the Spirit that Baptism is not necessarily or universally required on mans part to interess him herein is of much more easie demonstration then the former But enough upon this account hath been said formerly considering how point-blank the Scripture lieth in many places against this conceit Review the eighth Section of this Discourse Although Mr. A. for cause best known to himself waves the impanelling of Act. 22. 16. to serve upon his Jurie as hath been formerly noted yet because Gehezi thinks himself wiser at this turn then his Master and will not lose the opportunitie and advantage so seeming to him of such a Scripture though the other letteth it passe let us bestow a few lines in the examination of it also The words are these And now why tarriest thou arise and be baptized and wash away thy sins calling upon the Name of the Lord. Paul himself reporteth these words as spoken unto him by Ananias upon his sight restored of which he had been for a season deprived by means of the glory of that light wherein the Lord Christ had appeared unto him from heaven as he was journeying towards Damascus Now because Ananias expresseth himself unto Paul thus be baptized and wash away thy sins some according to the tenour of Mr. A's Doctrine inferre that therefore Baptism washeth away sinnes i. procureth Justification or pardon of sinne in the sight of God But to this we answer 1. Substantiall proof hath been made and this by many arguments that remission of sinnes is the purchase or procurement of the blood of Jesus Christ and is obtained or received by such a Faith which is accompanied with a true Repentance and that it is not suspended either in whole or in part upon Water-baptism 2. Evident it is that Paul when and before the words in hand were spoken unto him by Ananias was in an estate of Justification before God and had obtained a remission of all his sins For 1. Ananias saluteth him BROTHER Saul Act. 22. 13. before he baptized him which doubtlesse had he judged him to be in an estate of Reprobation he would not have done 2. He prayed and this with acceptation in the sight of God before he was baptized Act. 9. 11. This also evinceth him to have been in favour with God before his said baptizing and consequently that his sinnes were forgiven him 3. When Ananias replied unto the Lord Christ speaking unto him in a vision and injoyning him to seek out Paul that he had heard by many how much evill he had done to the Saints at Jerusalem the Lord made him this answer Go thy way for he is a chosen vessell unto me to bear my name before the Gentiles and Kings and the children of Israel For I will shew him how great things he must suffer for my Names sake c. These things sufficiently declare him to have been in favour with Christ whilst he was yet unbaptized and so not to have been in a state of condemnation or under the guilt of his sinnes and consequently that his sinnes were not for given him either by means of or upon his baptizing 4. The Lord Christ had in a most extraordinarie and glorious manner revealed himself from heaven unto him telling him plainly that he was Jesus whom he persecuted and Paul beleeved him accordingly Act. 9. 5 6. Therefore certainly by this time he was in a state of acceptation with Christ and so cleansed from his sins 5. And lastly if his sins were in any such way or sence washed away in or by his Baptism as if untill now he had been in a state of wrath thorow a retainment or non-forgivenesse of his sinnes by God then had Ananias admitted an unclean person and a child of Sathan unto Baptism when he admitted Paul and consequently neither Faith nor Repentance nor yet the profession of either shall be necessarie to qualifie for Baptism unlesse it be said that Ananias acted contrary to Gospell rule in baptizing Paul Therefore certainly Ananias his meaning in saying unto him Arise and be baptized and wash away thy sins c. was not that by being baptized he should be justified in the sight of God or obtain the pardon and forgivenesse of his sins These as hath been proved having been forgiven him before his baptizing but that either 1. he should wash away his sins Typically or Sacramentally or else and rather 2. that upon his being baptized he should wash away his sinnes i. in his own expression and phrase cleanse himself from all
information I would willingly sit at Mr. A's feet to learn of him how why in what consideration or respect children under the Law should be more capable of holy things or of any part of the ends or benefits of them then children under the Gospell or what there was in the Legall ministration that did accommodate or comport with the naturall infirmitie or condition of children above what there is in the ministration of the Gospell Certain I am that Baptism is an Ordinance more indulgent unto and better comporting with the tendernesse of Infants then circumcision was and for matter of Spirituall signification upon the understanding whereof all the materiall and principall ends and benefits of both Ordinances alike depend children are as much and as soon capable of the interpretation or signification of Baptism as they could be of Circumcision Therefore Mr. A's cause is no whit beholding to those Scriptures which he hath hitherto importuned for the advocation of it Sect. 130. Nor doth 1 Pet. 3. 21. any whit more befriend him nor is his introductorie glosse to the words here so farre as he presenteth them over-ingenuous or true But saith he p. 28. the case is farre otherwise now under the Gospell how farre otherwise and how farre not we have both lately and formerly shewed which is the ministration Mr. A p. 28 of the Spirit It is not the work done but the manner of doing it in knowledge faith and fear of the Lord that entitles men to the benefit and blessing of Gospel Ordinances For so the Apostle affirms concerning BAPTISM IT SELF 1 Pet. 3 21. where he sayes that it saves us now as the Ark did some in the dayes of Noah not saith he the putting away of the filth of the flesh i. not by the externall letter of the ordinance but the answer of a good conscience towards God i. when accompanied with such a frame of mind and conscience as does answer Gods inâ—endments of Grace in that Ordinance For 1. He saith that Peter in the words cited speaks concerning BAPTISM IT SELF when he saith that it saves us now c. whereas it is evident that that Baptism to which he ascribes salvation is not Water-Baptism or Baptism in the letter of it which any reader will think that Mr. A. means by BAPTISM IT SELF but Baptism in the Spirit or the answer of a good conscience towards God as we have the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated which words notwithstanding were better rendred but the demand of a good conscieÌ„ce God-wâ—rd or towards God or as some translate the stipulatio or promise of a good coÌ„scieÌ„ce a vi Grotium in 1 Pet. 2. 21. unto God Yea he expresly rejecteth waterbaptism as insufficient to save men in these words not the putting away of the filth of the flesh Now the demand of a good conscience towards God i. of a conscience good and pure in his sight is said to save us by the resurrection of Jesus Christ which clause is wholly omitted by Mr. A. because such a conscience taking the blessed advantage of the resurrection of Christ for its incouragement as it were demands claims and expects with boldnesse salvation from God as due upon promise and this made upon a valuable consideration viz. the death and sufferings of Christ This demand or claim may be said to save us much in such a sence as hope is said to save us Rom. 8. 24. For we are saved by hope viz. as it exhibits and yeilds unto men a first fruits and so a kind of possession of salvation in abundance of comfort peace and joy The reason it seems why Peter mentioneth Water-Baptism as typically saving us as the demand he speaks of saves us in part and to a degree really is because having had occasion to speak of the preservation of Noah and his familie from perishing in the generall deluge wherein all the world besides perished by means of the ark he conceived there was a kind of typical resemblance thereof in Baptism or rather a typicall overture made herein by God of such a like preservation unto Godly persons when the whole world of unrighteous ones round about should be destroyed and perish in their sins So that Peter in this place ascribes no other salvation or salvation in no other sence unto Baptism it self I mean unto Water-baptism then wherein it was altogether as ascribable unto the carnall Observations as viz. to the offering of Bulls and Goats c. under the Law For as these did overture and after a sort promise salvation by the true sacrifice of the Messiah yet to be obtained and enjoyed by those only who believe we alwaies in this case speak only of persons capable by years and discretion of believing so doth Water-Baptism hold forth pardon and forgivenesse of sins and consequently salvation as attainable by all those and those only who repent and consequently beleeve And as Baptism edifieth profiteth blesseth no man but only those who repent and believe so neither did Circumcision as we formerly heard nor other externall Observations under the Law Therefore Mr. A. hath caught nothing at all by fishing in these waters for the relief of his cause Nor needed he at all have troubled either himself or his reader with quotations from the Scriptures to prove that a baptizing with water without a baptizing with the Spirit also makes more against then for him that shall be baptized nor hath he ministred any thing to the necessitie of his cause hereby This required at his hand that which he had not to give unto it I mean a substantiall proof that the nature of the ministration of the Law was such that the literall and externall performance of the Ceremonies and carnall Ordinances thereof were without repentance or faith of better acceptance with God and more available to the salvation of the Performers then Gospell Ordinances are without the like qualifications Sect. 131. 2. Whereas he saith p. 28. that Infants as they are not capable of acting this faith or making this answer of a good Conscience so they are not capable of those blessings and benefits intended by God in Baptism in as much as he hath suspended the donation thereof upon these in conjunction with Baptism I answer 1. It hath been sufficiently proved that Infants are capable though with a mediate or remote capacitie of acting Faith as well as men See Sect. 64 65 68 69. In which respect also they are capable of making the answer of a good conscience as well as men where it was proved likewise that neither are believers themselves alwayes in a present or immediate capacitie of acting their Faith 2. Full proof hath been made likewise and the thing is evideÌ„t enough in it self that children are capable of those benefits and blessings intended by God in Baptism as well as men as the children of the Jews were capable of the blessings and benefits intended by God in Circumcision as well as men
Testament then Infants ought not to be baptized But Infant-Baptism is disagreeable to the ministration of the new Testament Ergo If the minor in this argument had been a meet helper or match for the major they had between them established the throne of Anti-poedobaptism for ever But Now the Syllogism is like those equivocall and imperfect animals bred of the sâ—ime and mudd of the great deluge Aâ—tera pars vivit rud's est pars altera tellus i. One part 's alive the other unform'd earth And that Proposition which is strong and which needs no proof Mr. A. proves very substantially but that which is weak he supports with strawes instead of props and pillars Dantur opes nullis nunc nisi divitibus Rich gifts to rich men only given are What refuse is falls to the poor mans share Sect. 136. However suffering Mr. A. to enjoy his major Proposition with the proofs thereof in peace let us fairly and freely consider whether there be the same reason why he should enjoy his minor with the proofs thereof upon the same terms 1. Saith he the Truth hereof meaning of his minor Proposition in the first place is conspicuous and perceptible i. is fully manifest may by a narrow inspection haply be discerned by what hath been made good in our former argument For there we proved Baptism as administred to Infants lesse edifying as to the severall ends of it then when administred unto Beleevers and if lesse edifying then the more suitable and comformable to the ministration of the Law which was a ministation of lesse light and edification and to the same proportion disproportionate to the ministration of the Gospell c. I answer 1. If Mr. A. hath nothing else to make good his minor Proposition in this argument then what he made good in his former the Proposition must stand upon its own bottom and shift for it self For it hath been made good that in that argument he made nothing good at all at least nothing relating to his Proposition here 2. Whereas he bears upon this Principle that what is lesse edifying is more sutable and conformable to the ministration of the Law because this was a ministration of lesse light and edification doth he not leane upon a broken reed that will pierce his hand For suppose we that which is little questionable or however possible that the ministery or preaching of Andrew Bartholomew or or any other of the Apostles was lesse edifying then the Ministerie or preaching of Paul doth this prove that their Ministerie was in any degree sutable or conformable to the ministration of the Law or however unsuitable unto or unlawfull under the Gospell But this reason we formerly weighed in the ballance and found it light See Sect. 53. 118. and elsewhere 3. And lastly it hath been sufficiently also proved against Mr. A's notion that Baptism as administred i. as it may and ought to be administred unto Infants is not lesse edifying but rather more then when administred unto men For this see Sect. 56. Thus we see that Mr. A's first demonstration of his minor Proposition being truly cast up amounteth to just nothing Hear we therefore his second Sect. 137. Mr. A. p. 30 31. 2. I might in the second place well suppose Infant-Baptism to savour strongly of the Legal Ministration because the principal arguments produced in defence thereof are such as do arise out of and are deducted from the example of Infant-Circumcision a principall part of the legall ministration and from the analogie or proportion which is supposed to be between them and not only so but likewise because such arguments and pleas tend to draw down this part of the Gospell ministration as applicable to Infants unto the line and levell of the Legall For answer 1. This proof is guiltie of the capitall crime of untruth affirming that the principall Arguments produced in the defence of Iâ—fant-Baptism are deducted from the example of Infant-circumcision a A little after to the same purpose he saith that these arguments for Infant-baptism are as the axletree upon which the controversie on the Poedo-baptists side turneth as the weâ—p running all along that piece of that discourse I beleeve Mr. A. himself knoweth the contrary as viz. 1. that we do not at all plead Infant-baptism from the example of Infant-circumcision we knowledge and professe that Infant-circumcision under the Law would be no ground or warrant of Infant-Baptism under the Gospell did not the Gospell it self commend the Ordinance of Baptism unto us and 2. that our principall arguments as he calleth them for Infant-Baptism are founded upon New-testament passages and Evangelicall considerations as our writings and arguings do sufficiently testifie 3. That we do not however draw arguments as he twice chargeth us in the plurall number as if not only our principall arguments but the greatest part of the whole number of them were drawn from the example of Infant-Circumcision He cannot prove so much as with colour that we draw any pluralitie of Arguments for Infant-Baptism from that example 4. That we do not in our disputes about Baptism so much mention or insist upon the example as the precept or institution it self of Infant-Circumcision Therefore the very head ground-work and substance of this second proof of his said Proposition is a notorious untruth and consequently all that he buildeth upon it p. 31 32 33. I mean upon this supposition that our principall arguments for Infant Baptism are deducted from the example of Infant-Circumcision must needs be eccentricall to his cause But 2. Suppose we should build our Tenent of Infant-Baptism under the Gospell upon the example of Infant-Circumcision under the Law which notwithstanding we are free and farre from as hath been shewed were we not as justifiable as Mr. A. himself in building his Tenent and practise answerable concerning the unlawfulnesse of Church-communion with persons by him called unbaptized upon that Legall precept by which uncircumcised persons were excluded from communion with the Jewish Church in their holy things See pag. 109. of this his discourse and pag. 11. of his answer to the 40. Queries But the rudiments of the world it seems are substantiall and firm ground for Mr. A. to build upon but Boggs and Quicksands to his Baptismall Adversaries Sect. 138. 3. Suppose there had been no such Ordinance as Circumcision under the Law no precept that Infants should have been circumcised yet upon a supposall of this Ordinance given or to be given there would have been the same reason one or more which now there was why it should be administred consequently why God should injoyn it to be administred to Infants Now that we interesse the mention either of the example or of the precept of Infant Circumcision in our disputes about Baptism we do it not so much if at all for the letter of either as for the spirit of them i. for those reasons sake upon which we â—udge them to have
the rudiments of the world in such a sence as this viz. because they are managed and ordered by such principles of wisdom as those by which the Mosaicall ceremonies were ordered by God which yet must be M. A's sence to make his citation of the words any wayes pertinent to his purpose But if we must needs for Mr. A's sake though contrary to reason interpret the rudiments of the world the ceremonies of Moses that character of evill or of danger upon things which the Apostle placeth in this that they are after the rudiments of the world must be conceived to stand in this that they are of like nature and consideration in appearance with the old ceremonies of the Law viz. externall and carnal rites and observations having no communion with the spiritualnes or inwardnes of the Gospel which hath chiefly to do with the hearts souls consciences of men and injoyneth such wayes and actions and exercisings of themselves unto men which are proper to arise and proceed from an heart sanctified thorow Faith and fill'd with the love of God Now Baptism to whomsoever administred cannot in any such sence as this be said to be after the rudiments of the world or the Legall ceremonies because it is an Evangelicall Ordinance and commanded by Christ himself or if it be after these it is as well and as much after them when administred unto men and women as when unto children inasmuch as the nature of it is not altered or changed by being administred unto men So that Mr. A. is extreamly out of his way to think that the Administration of Baptism unto Infants is any wayes touched or concerned in that clause of the Apostle wherein he censureth things as dangerous and of threatning consequence for being after the rudiments of the world and not after Christ Sect. 141. Although it nothing concerns the cause in hand to follow him in his Answers to that objection which he falls upon though very unseasonably and irrelatively to the businesse before us and led unto it by the false light of his understanding the clause lately mentioned after the rudiments of the world p. 32. yet to afford him an opportunitie to reflect upon his importunitie in opposing Infant-Baptism let us endeavour to shew him the Mr. A. p. 32 weaknesse of his answer thereunto The Objection as himself propounds it p. 32. is this That both our Saviour and his Apostles vindicate and assert practises under the Gospell from the examples and practises under the Law as the disciples gathering ears of corn on the Sabbath from Davids eating the shew bread c. Mat. 12. 3 4 5. The ministring in carnall things to Ministers of the Gospell from the not muzling the mouth of the Ox that treadeth out the corn under the Law 1 Cor. 9. 9 10. To this Objection he answers 1. that it doth not appear that men of private spirits wanting that infallible guidance of the holy Ghost which Christ and his Apostles had may use like libertie in this behalf But for answer to this answer 1. Are not seeing men competent guides unto those that are blinde And if it be not lawfull or safe for us to follow or imitate Christ and his Apostles in any thing they did because we want the infallible guidance of the holy Ghost which they had what Christian or worthy way almost is left for us to walk in 2. Whereas he seems to distinguish between the guidances of the holy Ghost and to make some infallible and others falâ—ible I can at no hand subscribe his distinction I cannot believe any guidance whatsoever of the holy Ghost to be fallible iâ— such which may mislead or deceive those that are guided by it Only if by an infallible guidance he means such a guidance which they who are partakers of it know certainly to be such I mean infallible and by a fallible guidance such that they who are guided by it may possibly doubt whether it be his guidance and so infallible or no and in this respect may deceive them his distinction I suppose may passe But then â— Of what guidance of the holy Ghost can we be more confident that it is his and consequently infallible then when we are led by him to such grounds and principles of arguing upon which he taught those to argue and conclude in whom his guidance was infallible and known to be such by these persons themselves and acknowledged for such by us also Sect. 142. And whereas Mr. A. endeavours to strengthen his Answer thus Nay hath not the presumption thus to do been the sluce thorow which many popish superstitions have first entred into the world as supposing them to hold an analogicall and equitable proportion with many the Jewish customes I answer That what sluce soever a PRESVMPTION of imitating Christ and his Apostles in the methods and grounds of their arguings may be for the letting in either of Popish superstitions or other erroneous opinions certain it is that a duly considerate and reall imitation of them in this kind must needs be an happy sluce to let in many necessarie and important truths into the world For how small a portion of those truths which are importantly necessary to be known are expresly or as we use to say totidem verbis delivered in Scripture And if it be not lawful or safe to draw conclusions from Scripture-Principles or grounds the christian world must bear an intolerable burthen of darknesse and ignorance or of hesitancie and doubtfulnesse at the best which is little better then ignorance if not the same in things of highest concernment unto it Yea if it be not safe to draw conclusions upon the terms now mentioned Mr. A. with all his Anti-poedo-baptismall train have run a dangerous course in opposing Infant-Baptism there being as is notoriously known no plain or expresse Scripture against it no not yet the truth is of any more remote or obscure overture But Mr. A. seems to be a little jealous that his objection would ride over the head of this answer therefore he brings a second to encounter it The tenour hereof is 1. Though Christ and his Apostles did both back and illustrate their Doctrine and Precepts from instances and examples under the Law yet they never made these examples the sole ground and foundation thereof but these are still built upon that authority which they had from God otherwise 2. The things which both Christ and the Apostle in the cases obâ—ected plead for examples out of the Law were not meerly and barely institutive and positive but of a morall consideration and so of a more ready perception and deduction from those examples For answer Sect. 143. 1. Are the two members of this answer of any good accord between themselves or when the things which they Christ and his Apostles taught were of a morall consideration and so of a more ready perception deduction from Scripture-examples was it proper for them to insist upon
that authoritie which they had from God otherwâ—se for the confirmation or avouchment of such things Especially considering that the Jews with whom they had either only or chiefly to do in these reasonings subscribed to the Authoritie of the Scriptures but rejected the Authoritie of the persons who argued from them and did not own them as teachers sent from God And however the Apostle Peter maketh the word of Prophesie i. the Scriptures of the old Testament more sure i. of greater and of a more rationall authoritie for a mans satisfaction and conviction touching the truth of what they deliver then a voice from heaven 2 Pet. 1. 18 19. when things taught are of a ready perception and deduction from the Scriptures and the Divine Authoritie of the Scriptures acknowledged by the persons to whom these things are delivered it is very unreasonable for the Teachers to bear themselves with a strong hand upon their extraordinarie Commission or Authoritie from God to teach especially towards such hearers who are hard to be convinced hereof Nor are the scripture-instances produced by Mr. A. to shew the contrary any wayes pertinent to such a purpose And that he is mistaken in that wherein he placeth his greatest trust Mat. 12. 8. For the Son of man is Lord even of the Sabbath day I have shewed elsewhere a Water-dipping Consider 1. pag. 6. directing the Reader where he may find a very sufficient account given that by the Son of man in that saying is not meant the Lord Christ himself but any person of mankind as the the phrase oft signifieth in scripture Job 25. 6. 35. 8. Esa 51. 12. 56. 2. Psal 8. 4. 144. 3. 146. 3. to omit others 2. If neither Christ nor his Apostles ever made the Scriptures or those scripture-examples upon which they argued and avouched their Doctrine the sole ground and foundation hereof by what Authoritie can we do it Upon what account can we raise Doctrines from and build conclusions upon any scripture-examples yea though the Doctrines we raise and build in this kind be but of a morall consideration and of the easiest and readiest perception and deduction from these examples Or are they who do raise any Doctrinall conclusion from any Scripture example worthy reproof for so doing Or if Mr. A. teacheth this doth he not make a rod for his own back Sect. 144. 3. Whereas he pleads that the things which Christ and the apostles in the cases objected plead for examples out of the Law were not meerly and barely institutive but of a morall consideration and so of a more ready perception c. pretending that Infant-baptism hath no morall equity in and of it self discernable to commend it I clearly answer that though Baptism it self be institutive and positive yet Baptism with the severall gracious ends intended by God in it supposed which is nothing but what Mr. A. himself as well as his adversaries supposeth the baptizing of Infants is of a morall consideration and hath equitie in and of it self to commend it If God intended good by Infant-circumcision either to the Jewish Church in generall or to the children themselves who were to be circumcised the administration of circumcision unto children was of a morall consideration and had a morall equitie in it self to commend it and they upon whom the duty of the said administration at any time and in reference to any person lay should have sinned against the Law of charitie to neglect it Now there being the same or as much reason to judge as hath been formerly argued and may be further in due time that God by Infant baptism intendeth spirituall good either unto the Infants themselves who are or should be baptized or to the Christan Churches respectively as that he did intend the like good either to the circumcised Infants or Church of the Jews by Infant circumcision it roundly follows that Infant Baptism notwithstanding Mr. A's opinion to the contrary is of a morall consideration and in this respect of a readie perception and deduction from the example of Infant-circumcision yea and that they who do deprive their children of it walk uncharitably towards them and deserve reproof according to the saying of Beza a Baptismus sine impietatis scelere contemni nequit gravissimam reprehensionem coram Deo hominibus merentur qui tantum beneficium differunt vel sibi vel suis liberis accipere Beza Opnsc. p. 334. Baptism cannot without the great sin of impietie be despised and they deserve a most severe reproof both before God and men who delay the reception of so great a benefit either for themselves or THEIR CHILDREN So that things duly and unpartially considered Mr. A's Objection is too hard for his Answer the spirit of the former is the greater spirit And thus we see that his minor Proposition which he hath been all this while labouring in the fire to make straight remains as yet crooked His two former probations have afforded no Protection at all to it But it may he hath kept his best wine to the last and his third Answer will recover the credit which his two former have lost Let us therefore with patience and without partialitie hear and consider what this hath to say unto us Another thing by which it may appear that infant-Infant-baptism is not agreeable to the Gospell-ministration is in that it M. A. p. 34. differs from it in this propertie of it viz. as it is a ministration of the spirit for so it is called 2 Cor. 3. 8. It 's the ministration of the spirit in two respects 1. because in and by this ministration the spirit is given unto men 2. Because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law in both which respects Infant-Baptism will be found disagreeable to it I answer Sect. 145. 1. This argument or probat is to be commended in this before either of the former it promiseth full and undertakes home in the cause of the Proposition to be secured the Proposition as we heard being this Infant-Baptism is disagreeable to the ministration of the New Testament Now his first proof undertook for no more but to prove Infant-Baptism not simply disagreeable but only lesse agreeable to this ministration His second that Infant-Baptism as he might well fuppose savors strongly of the Legall ministration But this proof it be as good as its word will prove Infant-Baptism simply and right-down disagreeable to the said ministration But 2. Whereas he attempts to prove this disagreeablenesse by this argument viz. that it differs from it in one particular propâ—rtie his attempt amounts to no more then the beating of the ayr For what though it should differ from it in two properties which are more then one yet if it agree with it in others especially in more why should it not be judged rather or more agreeable with it then disagreeable yea one
lately argued against him are abundantly sufficiently to refute him The Scriptures are Ioh. 7. 39. Act. 15. 7 8. and 19. 2. Gal. 3. 14. Eph. 1. 13. See upon this account Sect. 147. where it is made evident that the promise of the Spirit is made unto Repentance either explicitly or implicitly I mean as included in Faith apart from or otherwise then in conjunction with Baptism The rule which he subjoynes if rightly understood is right and straight and thus understood and applyed accordingly may do good service Where things saith he are promised upon severall conditions or upon condition of severall things in conjunction it is not the performance of one of these conditions that can put a man into a due and well grounded expectation of the promise But M. A. hath lately learned or I am certain might have learned that every thing which is inserted in a promise or in reference to the obtaining of a promise condition-wise i. in the forme of a condition hath not therefore the matter or force of such a condition without which the performance of this promise cannot be obtained And this explication or limitation of Mr. A's rule alwayes taketh place in such cases and possibly in some others where the blessing promised uÌ„der the specification of two conditioÌ„s or more in one place is expresly insured upon the performance of one of these conditions only in another a See more of this Sect. 95. p. 244 245 c. and Sect. 96 97. p. 24â— c. An instance hereof we lately gave from Ioh. 6. 40. in the preceding Section Unto which may be added Ioh. 3. 5 as being of somewhat alike consideration Except a man be born of water the spirit he cannot enter into the kingdom of God Water seems here to be joyned conditioÌ„-wise with the spirit as necessary together with the spirit to put a man into a capacitie of seeing i. injoying the kingdom of God Yet it appears from the 3. verses immediatly following where this capacitie under the notion and name of a new birth is attributed unto the Spirit only as likewise from the generall â—urrent of the Scriptures that the Spirit by the word is the sole worker of this capacitie in men See 1 Cor. 6. 11. and 2 Cor. 3. 6. 2 The. 2. 13. 1 Pe. 1. 2 22. Sect. 150. Whereas he further adds p. 135. that Infants are in no present or actuall capacitie of believing whilst such and makes a solemn businesse of the proof of it doth he not make himself a companion of those who are wont to disquiet themselves in vain For though there be some as full of their own sence to the contrary as he can be of his to whom neither this his assertion nor yet his proofs of it are any wayes satisfactorie yet were he gratified with a peaceable assent unto both his cause would be little gratified hereby For Though the ministration of the Law or rather of the Gospell under the Law was as the Apostle notioneth it a ministration of the letter as we formerly heard yet his sence herein was comparative only not simple or absolute as we largely proved Sect. 133. For The Spirit of God was in some measure and degree given under by this dispensation though the proportioÌ„ of this gift in respect of the generalitie of men was very little considerable compared with the rich effusions of this spirit under and by means of the ministration of the Gospell especially about the first entrance of this ministration into the world as not long since viz. Sect. 145. we distinguished And there is nothing more familiar or frequent in the Scriptures then to expresse a comparative sence in words of a positive or absolute 1 Cor. 1. form Christ sent me not to baptize c. i. not so much to baptize So Labour not for the meat which perisheth Ioh. 6. 27. but c. i. labour not so much for this meat Receive my instruction and not silver i. Be more ready Prov. 8. 10 and willing to receive my instruction then silver besides many the like Now if the ministration of the Law was simply absolutely a ministration of the Spirit though not comparatively and God himself notwithstanding judged Infants in a sufficient yea in the best capacitie to partake of a principall part of this ministration I mean of the administration of Circumcision evident it is that the present incapacitie in children under the Gospel to receive the spirit is no barr in their way against their admission to participate in Baptism only because this is a part of the Gospell ministration and this ministration is the ministration of the spirit For he that thus argueth what doth he lesse then put God himself to rebuke who judged Infants such an incapacitie notwithstanding capable enough of the initiatorie part of such a ministration which was a ministration of the Spirit also Sect. 151. Mr. A. was not it seems aware of this answer to his argument in hand but he was jealous of another which he seeks to way-lay by proposing it Objection-wise and so to shape an answer to it Nor can it saith he reasonably be supposed here that M. A. p. 36. such a notion as this will salve this sore viz. that Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism come to be agreeable to the Gospel-ministration as it is a ministration of the Spirit notwithstanding it be received in Infancie Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted unto and taken up out of Faith and in obedience unto God as hath been already proved in part c. I answer 1. That the sinews of this Answer were lately cut insunder where we proved that God himself judged Infants notwithstanding their actuall incapacitie of receiving the Spirit capable of communion and fellowship in a principall part of such a ministration which was a ministration of the Spirit as well as the Gospel-ministration it self though much inferiour in this consideration unto it see Sect. 133. Yet 2. Whereas he saith that Baptism hath no influence this way he means to or about the receiving of the Spirit as it is a work done in which respect only Infants are capable of it but c. I answer neither had Circumcision any such influence as he speaks of as it was a work done in which respect only Infants were capable of it yet did God judg them meet to partake of the administration of it 3. Whereas he saith that Baptism hath no such influence as he speaks of but only as it is submitted unto and taken up out of Faith c. I answer that as there oft is a subsequent consent to things done as well as an Antecedent and that as valid to all ends and purposes as this in like manner a
consequent submission in Faith unto that Baptism which was administred unto a person without his antecedent consent in this kind may be as available unto him for all spirituall ends as an Antecedent submission could have been Let me put a case to Mr. A. Suppose any one or more of his Baptismall Proselytes should at the time of their taking up Baptism deceive both him and themselves conceiting that they submit unto it and take it up out of Faith when as they know not what true Faith meaneth which I have cause in aboundance to fear is a case of very frequent occurrence among the Proselytes of his newfound Baptism and it was the case of Simon Magus who it seems deceived both Philip and himself in his taking up Baptism but should afterwards come to be convinced of their errour and hypocrisie in this kind and thorow the Grace of God be brought to believe indeed is it Mr. A's sence that their Baptism because not submitted unto and taken up out of Faith at the time of their literall reception of it can now contribute nothing towards their receiving of the Spirit or have no influence upon them this way Or is it his opinion that in this case they ought to take another voyage by water to invite the Spirit unto them If it be certain I am that there is neither precept nor example in the Scriptures nor any competent ground in reason to support it But Sect. 152. 4. We have Examples in the Scripture of edification and spirituall benefit received by men afterwards by such both words and actions which at the time of the hearing of the one and transacting of the other were not understood by those who were in time thus edified by them When Peter thought it strange that his Lord and Master should come to wash his feet Jesus answered and said unto him What I do thou knowest not NOW but thou shalt know HERE AFTER a Ioh. 13. 7 Might not God have spoken in like manner to every child which he by his precept and order in that behalf circumcised under the Law the continuance of their lives untill years of discretion only supposed What I do thou knowest not now but thou shalt know afterwards Or is there not the same consideration of children in their Baptism When Christ said to Joseph and his mother how is it that ye sought me wist ye not that I must be about my Fathers businessâ— it is immediatly subjoyned And they understood not viz. at the present the saying which he spake unto them b Luk. 2. 49 50 but were they therefore in no capacitie of understanding it yea and of receiving spirituall benefit by it afterwards So again when Christ said thus to his Disciples The Son of man shall be delivered into the hands of men the Evangelist presently adds But they understood not this saying and it was hid from them that they perceived it not a Lu. 44. 45 viz. at the time when it was spoken unto them Was it therefore spoken unto them in vain or did it not do worthy execution upon their judgements and consciences in due time Severall other instances there are of like consideration See Joh. 10. 6. Ioh. 12. 16. Mat. 16. 6 7 c. we formerly shewed that the end of planting is not made void by the non-fructification of the tree at the time of the planting of it See Sect 69. So that Mr. A's first Answer in this place leaves his Objection in full force strength and vertue Nor doth his second answer any whit more disable it infant-Infant-Baptism saith he is disagreeable to the Gospel-ministration M. A. p. 36. as it is the ministration of the Spirit in this respect also viz. as it requires all worshippers in all acts of worship in all the Ordinances of this ministration to worship God in Spirit with the mind in faith fear of the Lord. I answer that to this reasoning answer hath been given over and over For 1. it hath been opened that the Gospel-ministration is by the Apostle called the ministratioÌ„ of the spirit coÌ„paratively only not with any import or intimatioÌ„ that the ministratioÌ„ of the Law was in no respect or degree a ministration of the spirit also This Sect. 133 150. 2. It hath been proved likewise that the adnistration of Baptism is no part of the Gospel-ministration but an Appendix only unto it This Sect. 146. 3. It hath been made good That infant-Infant-baptism may be agreeable enough to the Gospel ministration though it should not agree with it in some one propertie or particularly in this as it is the ministration of the Spirit This Sect. 145. Therefore whereas he here pretends to give a reason why infant-Infant-Baptism should be dâ—sagreeable to the Gospel-ministration as it is the ministration of the Spirit doth he not pretend to give a reason of that which is not and withall take that for granted without proof which is denied by his adversaries Sect. 153. And whereas he appropriates it unto the Gospel-ministration that it requires all worshippers in all acts of worship to worship God in Spirit with the mind c. as if the Legall-ministration required not the same this Conceit of his also hath been made to lick the dust at the feet of the Truth Sect. 1â—0 145. So that we have here nothing but braided ware soiled and foiled notions But whereas in the further traverse of this Argument he professeth his ignorance or want of understanding how children should be uncapable of the Ordinance of the Supper and yet capable of Baptism especially considering Mr. A. 37 that they both represent the death of Christ both relate to the great benefit of remâ—ssion of sins c. I suppose that this Salve in his own Rhetorique is proper for this sore and will heal it without a scarr If Mr. A. can but understand how a child may be carried ten or twenty See Mr. Rich. Baxter plain Scripture proof for Infants Church-membership c. Part. 2. cap. 4. 114. miles and yet not be able to go this journey or the like upon his own leggs did not that bane of understandings prejudice and preoccupation here intoxicate him he may as well understand how a child may be capable of the Ordinance of Baptism and yet not of the supper For Baptism is an Ordinance of such a calculation nature and condition that as to the Elementarie and literall reception of it it requireth no principle of action aâ— all in its subject but passivenesse only as Circumcision also did under the Law which among many others to mention this briefly by the way is an Argument to me of a very considerable intimation that it was and is as an Ordinance principally intended by God for such subjects of man-kind which are meerly passive and know not how to act any thing in or about their reception of it The like counsell of God is observable in his enditing of that Ordinance which he intended
better to marry then burn 108 9. 9. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 4 10. 1 2. And were all baptized unto Moses in the cloud c. 37 38 11. 28. But let a man examine himself c. 25 26 14. 12. Seek to excel to the edifying of the Church 173 14. 26. Let all things be done to edifying 345 1 Cor. 14. 31. They may all prophecie one by one that all may learn c. 246 2 Cor. 2. 16. And who is sufficient for these things 23 13. 1. In the mouth of two or three witnesses shall every word be established 133 138 Gal. 3. 12. For the Law is not of Faith but the man that doth them shall live in them 299 3. 24. Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith 266 267. 3. 25 26 27. But after Faith is come we are no longer under a Schoolmaster For ye are all the children of God by Faith in Christ Iesus For as many of you as have been baptized into Christ have put on Christ 265 266 c. 286. 3. 29. If ye be Christ ' s then are ye Abraham ' s seed 271. 272 5. 5. We thorough the spirit wait for the hope of the righteousness by Faith 249 7. Ye are all partakers of my grace 276 Philip. 1. 16. The one preach Christ of contention not sincerely suppossing to adde affliction to my bands 24 Col. 2. 8. After the rudiments of the world 318 319 2. 11 12. In whom also ye are circumcised Buried with him in Baptism 145 256 1. 5. The unfeigned Faith which is in thee which first dwelt in thy Grand mother c. 190 2 Tim. 4. 3. For the time will come when men will not endure sound Doctrine but after their own lusts shall heap to themselves Teachers having c. 2 Heb. 12. 14. Without holiness no man shall see the Lord page 373 Iam. 3. 2. For in many things we offend all 212 1 Pet. 3. 21. The like figure whereto even Baptism doth also now save us not the putting away of the filth of the flesh c. 256 302 2 Pet. 1. 19. We have also a more sure word of Prophecie c. 322 1 Joh. 3. 10. Whosoever doth not righteiusness is not of God c. 373 A Table of the particulars contained in the preceding Discourse A ADminâ—stration No administration comprehendeth or expresseth the whole mind of God in or abouâ— the Ordinance administred 110 111 118 Agreeableness may stand in the community of one property only 325 Mr. Allen his Petition p. 101. His discourse how censured by some p. 102. His abuse of Baptism the greatest 104. His question not properly about Baptism nor the administration of Baptism 104 111. Not stated in opposition to his adversaries 108. His prescription how to come to satisfaction in it 111. Makes the night overseer of the day 111. Takes no notice of a want of a Baptismal Institution ibid. His late opinion about anoynting with Oyl 113. He turns aside from his business 123. Alters the state of the question 261. Differs from his Master Fisher 34 199. Cites Scriptures against himself 154. Rends Christian society upon had-I-wist 216. Alloweth not the holy Ghost the liberty of his own understanding to draw up his own records 152. Maketh himself wise above what is written 151. Offereth sacrifice to an unknown God 185. Contradicteth himself 228 198 214 265 305 340 371. Most heavily censureth the whole Christian world 218 221 222. Blameth in Paedobaptists what himself practiseth 314. Citeth Scriptures impertinenâ—ly 306. Triumpheth without a Conquest 278. Mispropoundeth the argument of his adversaries 359. In his citations of Scripture he somtimes putteth in wâ—rds that make for him and sometimes leaveth out words that make against him 181 182 260 302 Ana-baptism can sail with any wind 162. Not so termed by way of disparagement or disgrace 165. Not justifiable by the Scriptures 72 73. The wrath of God hath been from time to time revealed from heaven against it and this in several kinds 80 81 82 c. An harbinger to erroneous wild and fond opinions 81 82 83 c. Anabaptists Some Samaritanâ—ze better Jews then themselves 9. No good consequeâ—tialists 13. Multiply bands of conscience without Scripture 14. Improvident in exchanging their Infant-baptism 18. Superstitious and Will-worshippers 30 41. Make the entrance into Christian Churches more dangerous and grievous then the entrance into the Jewish Church was 39. Act beside and without Scripture warrant or example 42. Former and latter compared 86. Two sorts of them 88. Their Churches divided 362. They have alwaies been injurious to the Gospel 85 86 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it sign fieth 25 Augustin for Infant-Baptism from the Apostles 133 134 c. 140. Accounteth for the original of Godfathers c. 41 B Baptism A seal of the righteousness of Faith page 34 190 191. Not to be administred with danger 20 21. May be performed without dipping 29. Questions about in like to be endless 104. and little advantageous to the Gospel 107. Contendings about Baptism now and Circumcision of old compared 102 103. Idolized by Mr. A. ibid. Never expressed by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip 47. Typifies Christs applying him â—lf unto men 55. not given for bodily cures 57. Manifestation of Christ to the world no end of it 175 176 c. 283. Justifying God in the sight of the world no end of it 259 260. compared with Circumcision 187. When it is common it is no argument of Faith 178 179 c. It is not unlawful when some one end of it only is not attained 258. It is not a part of the Gospel 263. Is no Scripture test oâ— visible Saintship 274. 275 276 c. 281. No declaration or profession of Christ made by it unto the world 283 284. c. Administred in Rivers and in cold seasons prejudicial unto health yea and life it self 39. Three kindâ— of Baptism besides Water-baptism 236. Whether Christ be put on by Baptism 285 286. How it saveth 302 303. Whether it be a part of the Gospel ministration 327. Whether it contributes towards the receiving of the Spirit 327 328 c. Requireth no active principle in the subject in reference to the reception of it 241 338. It is still in force 349. although the arguments to the contrary have not been well answered by any Anti-pado-baptist 231 232. Why called the Baptism of Repentance for the remission of sins 380 381. Whether and how rewardable 353. Why described as relating onely unto persons of discretion 372 373. How rewardable without Faith 153. What it must be that qualifieth for it 380 Adult baptism a seminary of confusion in Churches constituted 32. Amongst persons born of Christian Parents not consistent with the Gospel rule of Baptizing 70 71 72 c. Baptism administred to non-beleevers 112. 113
173. Administred by un-baptized a nullity 143. To be taken up for future repentance 186. Asign to children 191 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to wash as well by any other kind of washing as by dipping 47. Never used in the New Testament to signifie to dip 48. However it doth not signifie to un-dip 50 Baptizing Never expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip 48. To baptize a business of Inferiour consequence compared with the preaching of the Gospel 123 124. The baptizing of many no argument of the success of the Gospel 152 153 Basil 75 Mr. Baxter 16 32 39 42 78 84 86 88 89 Beza 77 L. Brook 138 Bulinger 78 82 83 85 256 C Calvin p. 67 76 77 186 216 217 241 257 265 268 352 374 377 Children Their righâ— to Baptism 26. As capable of Baptism as they were of Circumcision 34 35. Baptized into Moses 37 38. Children of Gentile beleevers not inferiour to the children of the Jews 37. In the same capacity of holy things under the Gospel in which they were under the Law 196 197 c. 304. How in a capacity of ingaging to the practice of repentance 195 196 c. 384. How stand in need of Baptism 204. As capable of the benefit or the ends of Baptism as the ends of imposition of hands 307. 308. Why not capable of the Lords Table 338. How and why the children of God 360. Whether and how all children are capable of Baptism 363. Jews children involved in the rejection of their parents 36 37 Christ His Faith not of the same kind with the Faith of other beleevers 386 387. Whether baptized upon the account of his faith and what Faith 388 389 c. Whether consecrated himself to the service of the Gospel by Baptism Not baptized in conformity to the common Law or rule of baptizing 388 389. c. May be put on several waies 270 Church-membership a great priviledge to children under the Law 35. So under the Gospel also 36. No Levitical ceremony nor abolished by Châ—ist 42 43 Circumcâ—sion with all the burthen of the Mosaical Law atding it no yoke in comparison of Baptism as it is now obtruded 166. The end and use of it better serv'd by the the circumcising of children then of men 174 196 199 208 308. A sign or seal of no mans Faith 194 195. The use and end of it the same in substance with those of Baptism 187. Why the fierce Advocates of it so severely censured by the Apostle 102 103. The end of it 174. Ingaged to the practise of Repentance as well as Faith 194 195. The remaining of it in the flesh 289 290 c. The visibility of it not insisted upon by the Scriptures 290 c. Not profitable without keeping the Law 297. Not a seal of righteousnesse of Abrahams Faith onely 33 188 189 c. Intended primarily for children yet first administred unto men 112. Profited not upon the meer deed done 297 298 c. How it abolished from Christ 226. The Circumcision of men more spoken of in the old Testament then of câ—ildren and why 1â—9 c. The administration of iâ— unto inâ—â—nâ—s a paâ—â— of the wisdom and strength of the Law 309. Theâ—r sons of Infant Circumcision Evâ—nâ—eâ—ical 315 â—â—quired onâ—y a regâ—laâ— pâ—ssiveness in â—tâ— prâ—pâ—r suâ—jâ—ct 339. More edâ—â—ying in being administâ—ed unto children 345. The want of it why thrâ—atned with cutting â—ff 349. Though â—ot râ—ceived voluntarily ye profited afterwards 3â—1 Circumstance Diffâ—rent circumstaâ—ces may justified dâ—fferent actions 113. may suspend lawful yea in some caâ—es necessary actions 123 Conscience Reverence is due to the consciences of the Saints 172 Consent Subsequent and Antecedent 335 Conâ—equences from Scripture are Scripture 15 16. Tâ—â— mâ—re unablâ— or in â—xpert mâ—n are to raise conâ—equences regularly they must needs be so much the more ignorant of the mind of God in the Scriptures 112 c. Contra-Remonstrants magnifie tâ—eir opinions 10 Contraries One contrary â—emoved placeth not the other 184 Cyprian oft cited by Austin for Inâ—ant-bapâ—iâ—m 134. ciâ—ed 148 D Deodate 217 Dâ—â—piâ—g with garments or without very inconvenienâ— 56 57 64. Was the Devils ceremony 58 59 Dâ—natists 9. E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—metimes used for ad unto 60. Sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 65 66. Sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for the sake of 247 Ex sometimes signifieth fâ—om 60 Errour is apt to propagate 89 90 Est us 265 Eugenius Pope 241 Eunomius 9 Eunuch Act. 8. not dipped 51 52 61 62 Examples of Christ and the Apostles do not bind universally 116 117. In what cases they bind 127 F Fact Meer matter of fact no meet pillar to build any mans Faith upon 116 117 Faith and Repentance dead works according to Mr. A. untill Baptism quickeneth them 221. Faith under the Law how differs from Faith under the Gospel 266. How it qualifieth for Baptism 391 c. It investeth men with the prerogative of Sonship 391 392 c. Mr. Fisher 34. acknâ—wledgeth the Jews doting on the Circumcising of their childâ—en 144. His hard hap 150. His misunderstanding Christs imposition of hands on the children 160. His daring assertions 162 163 166. His mistaken construction of Abrahams receiving Circumcision 188 189. His true interpretation of the verb substanâ—ive 193. His error that Baptism is no sign unto children 199 200. Knoweth better how to triumph then to conquer 166. Resisteth Mr. Tombs 361 G Godfathers Godmothers thâ—ir origiâ—al recorded in Church History not the original of Infant bapâ—ism 140 Grotius 217 265 268 Guaâ—ter 241 H Hands Laying on of hands a mean of receiving the Spirit not Baptism 329 330. Chilâ—ren why capable of laying on hands 339 Dr Holms 136 149 Mr Th. Hooker 53 Houshold and house commonly signifie children in an house aâ— well as others 131 I Jaylor and his house whether dipt when baptized 69 70 147 Idolatrous usage prohibited by God 59 Jews their zeal for their câ—ildren 45. yet never complained of their not being baptized 45 Imitating Christ and the Apostles in their arguing how necessary 320 321 322 Infant-baptism yeeldth all the real fruits of true Baptism 97 99. May be proved from the Scriptures to have been practised in the Apostles daies though not from the History of the Scriptures 115. Proved by many arguments that it was then practised 122. to p. 150. Asserted from the Apostles by more then two or three witnesses 138 139. If forborn by the Apostles it was neither out of their own private spirits nâ—r by any Scripture restraint 122 c. There may be other reasons now for it 124 125. The original of it not recordeâ— in any Church-history 149 141. No reason or likelyhood that it should be inâ—râ—duced into the Church contrary to the practisâ— of it in the Apostles daies 147. The first opposers of it both in former and latter times were wicked men and unsound in the Faith 142 143.