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
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.
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
only I have given sufficient hostages unto the world that I shall never war upon it or be troublesome unto it for neglecting me or laying my honour in the dust He who it seems believeth that I was tempted into a way of Schisme by mens intemperate zeal against my Treatise of Justification is a stranger unto me and thinketh accordingly But that which he calleth Schisme is schisme only so called unless to separate from iniquity be schism But however the most intemperate zeal of men against me Person Name or Books is a temptation of a very faint influence upon me to turn me out of any way of Truth yea or to make me their enemy Only when the Truth is offended I confess I burn and in case I find any strength in my hand to redress the injury done to it I have no rest in my spirit until I have attempted the Vindication By Truth I do not mean mine own opinion as you seem frequently to understand the word in reference unto yours for as for that which is no more then so I shall neither trouble my self much nor any other man at al about it But by Truth I mean such a doctrine or notion one or more which I certainly know that I am able to demonstrate either from the Scriptures or from clear principles and grounds in Reason or both to be agreeable to the mind of God And of this sort is the Doctrine concerning the subject of Baptisme and the mode of the administration thereof avouched in the Aphorisms and vindicated in the Answer ensuing against the most plausible Arguments I believe that have yet appeared on your side Some particulars there are relating to your judgment §. 6. and practise about Baptisme which as you desire to be judged loyal and faithful unto Jesus Christ true to the dear interest of your own comfort and peace friends to the comforts and peace of the Churches of Christ throughout the world I earnestly desire you will please to take into your closest and most Christian consideration As 1. Whether in your rejecting all children from the Baptisme of Christ you do not forsake the ducture and guidance as well of the fair and goodly stream of religious and learned Antiquity as of the main current of the signal abilities gifts parts judgment piety zeal practise of modern times to turn into the by-notions conceits and ways of men who are and still have been children in understanding at least comparatively inexpert in the word of righteousness through the weakness of their sight not able to see things afar off or to discern or discover the minde of Christ if it be but spiritually expressed I mean in such phrase or words wherein the holy Ghost delighteth and not put into terms and words of their prescription and such as they judge meet it should have been had he intended to convey it unto men by the Scriptures Or whether any one man of any considerable note or name for might in the Scriptures in all the golden Regiment of Reformed Divines or amongst persons of any other capacity since the Reformation hath given the right hand of fellowship unto you in the way of your judgement such only excepted who upon second and better thoughts withdrew it again from you yea or hath so much as at unawares or in any traverse or debate of any other subject in Christian Religion asserted any thing or let fall a word in countenance of that your judgement of which I speak Yea whether they have not generally upon occasion most solemnly and seriously declared against your opinion and practise shewing and proving the inconveniences and evil consequences of them And whether the affirmative in all their demands supposed it doth not plainly argue 1. That your opinion about Baptisme is of a very ignoble and obscure race and parentage 2. That it carrieth nothing at all in it standeth upon no principles or grounds any ways necessary or useful either for the proof illustration or clearing of any Doctrine in Christian Religion 2. Whether Errors and Heresies have not their § 7. certain seasons of growth and infection as wherein they are with greater diligence and industry dispersed and more readily learned and drunk in by the generality of people even as some hurtful Plants See Patrimony of Christian Children by M. Robert Clever with the joynt consent of M. John Dod Printed an 1624. in the Preface to the Reader have their set moneths for springing up budding blooming seeding whereas before they lay hid in the earth and afterwards have their stalks dryed up and withered Or whether mens minds are not in this case subject to be seduced as their bodies are to be infected with contagious maladies some yeers and in some places the small Pox raging in others the Pestilence somtimes one disease being general somtimes another And whether the errors and heresies of the Nicholaitans of Cerinthus Manes Macedonius Arrius Eutyches and others both of former and of later times have not prevailed respectively in those times and ages for which the righteous Providence of God judged them meet tryals and scourges for his Churches And further whether as once the Christian world was on a sudden and to its own admiration under a deluge of Arrianisme Miratus est Orbis se factum Arrianum which notwithstanding was through the gracious Providence of God not long after dryed up again so it be not extremely probable that the face of these parts of the Christian world at present overspread and covered with a Land-flood of Anabaptisme to the wonderment not only of intelligent and considering men but I suppose of the persons themselves also led aside with the error will notwithstanding the great prevailing of these unwholsome waters hitherto through the merciful Providence of God towards his Churches and Servants in this Nation be discharged of them and that he will cause them to return and fall back again into that Mare Mortuum or lake from whence they and all other waters of like danger and annoyance with them issue forth into the world 3. Whether the generality or far greater part of § 8. those who take upon them to be guides and teachers in your Congregations and Assemblies be not utterly incompetent and unmeet for such an undertaking as being deplorably ignorant of the mysterie of Christ not able to divide the word aright nor to wield and manage the Scriptures especially where the deep things of God are treasured up but with unspeakable detriment and loss to the Faith and Holiness and consequently to the solid peace and comfort of those who depend upon them 4. Whether the Doctrines or at least the greatest part of the Doctrines that are handled and taught in your Congregations be not rais'd upon mistaken senses and perverted meanings of the Scriptures unto which they pretend yea and managed upon weak irrelative and impertinent grounds and either wholly mis-applyed or else so weakly and loosely applyed that they
generation of men who when they should put them out of the Synagogues yea should kill them would THINK that herein they did God good service e Joh. 16. 2. There is little question to be made but that these men had as high thoughts of that wicked thought of theirs here mentioned as you have of yours touching Rebaptizing yea and that they pretended the same divine Authority for the justification of it which you pretend for yours You have no more express Scripture for your thought then they had for theirs and as it appears that they were not infallible in arguing or concluding from the Scriptures so neither I presume will you assume to be They miscarryed because they hearkened not unto them who plainly declared the truth unto them Oh stumble not you at this stone I have detained you with somewhat an over-long Epistle but I trust there is nothing in it except it be the length that can offend you My hope is the same concerning the treatises ensuing drawn up with equal respects to the regaining at least of some of you from your errour as for the establishing of others in that way of truth wherein they stand Only I was willing to cast the honour of the Dedication if there be any such thing as honor in it appropriately upon you If you wil please to read them with a like candid and Christian minde as that wherewith they were drawn up for your service I little question but that through the blessing of God they will recompence your time and labour bestowed on them If their access to your judgements and consciences be obstructed with prejudice and conceit you will will have much more reason to complain of your selves then of them in case your reading turn to no account of satisfaction unto you Disingenuity is the great partition wall which at this day separates between a world of men and a world of truth That Mr. Baxter's book of plain Scripture Proof for Infant-Baptism should have been so long extant in the world and yet Anabaptism still alive is to me a plain demonstration that the world is sadly defective in point of Christian ingenuity Weakness of capacity slowness of apprehension darkness of understanding aversness to consider might be all at least to a very great measure redeemed by an ardent love unto the Truth But it is the coming of Daniels 1335. days that will bring this blessedness upon the world In the mean time they who through the Grace of God are prevented with the great happiness of an ingenuous spirit and have an heart given them willing to lie large and free before the truth must be content with patience to bear the heavie burthens of the importunity and waywardness of other men You are all heartily recommended to the Grace of that God who is light and in whom there is no darkness at all to be made by him like unto him according to your capacities of so glorious a similitude by Your Servant and Fellow-Servant in the Gospel JOHN GOODVVIN Coleman-street London May 29. 1655. To the Reader GOOD READER JT is a true Observation of worthy Mr Baxter that the opinion of Re-baptizing In the Preface to his Admonition to Mr Eyre c. or not Baptizing Infants hath been strangely followed with spiritual judgements The main cause hereof he supposeth to be because it openeth a door to separations contendings and so to contempt of the Ministry that is against it It is considerable likewise which he further addeth It is hard to see in the nature of the meer opinions such hainous evils as we have seen attend them Notwithstanding I conceive that the reason of the mischiefs attending these opinions lyeth not or not so much in the nature or natural tendency of the opinions themselves but rather in the unhappy conjunction between the opinions and the injudiciousness and conceitedness of the far greatest part of those who entertain them For as amongst men walking in the way of Presbyterie we find a clear ground for that distinction which divideth them into high and low or modest Presbyterians the latter being a passable and harmless generatio◠at least comparatively the other next to insupportable so amongst those of the Anabaptismal persuasion some there are the illness of whose temper teacheth them to make fire and sword of their perswasion others again the soberness and sweetness of whose spirit preserveth them from annoying the world or Churches of Christ with any misuse of their opinion This obvious difference between men and men of the same perswasion as to the point of Ana-Baptism induceth me to beleeve that the great evils which so frequently attend it are not so much sourced in the nature or complexion of the perswasion it felf as in the moral constitution of the greatest part of those who are intangled with it Such of the perswasion who 1. Are inclin'd to gratifie and please others that are pre-ingaged to other tenents or practices beyond the said perperswasion 2. Who are over tender in conscience through weakness in judgement and apt to fear sin whereno sin is or to suspect duty where no duty is And 3. Who count it an honor to them to put to rebuke the gifts and abilities of worthy men by dissenting from them and pretending to see where they are to seek 4. And lastly who take pleasure in Magistrality and had rather make heads for Images of wood then arms or legs for Statues of gold all these characters of men I say being Anabaptismally engaged are apt to imagin and conceit that they hear their opinion say unto them Ascend yet higher make me but your footstool to conveigh you up to such a Throne of glory and perfection from whence you shall behold the whole Christian world under you walking but as shadows and the greatest of them not worthy to come under the Roof of the meanest of your Sanctuaries Whereas other persons free from those impressions of weakness and unworthyness although of the same Anti-pedo-paptismal faith and engagement pretend not to hear so much as the least ayr or whisper of any such exhortation from such their perswasion It is not long since my thoughts stood within me never § 2. to meddle in print with these Baptismal controversies I was deeply engaged in others which were of a much more desireable resentment with my genius and in which I judged my labours might have served the world upon terms of better advantage Nor had I I beleeve ever taken Pen in hand for the defence of Infant-Baptism had not the untimely birth of that discourse unto which I give answer in the latter part of the book now in thy hand imposed a most unhappy necessity upon me thereunto Notwithstanding herein I am a little relieved under this so un-acceptable an ingagement for the kind of it that I shall deal with my adversary Anabaptism in the glory of his strength and consequently upon sucb terms that I trust he will never be
it But I trust that he that was manifested that he might destroy the works of the devil will in due time be above him in that wherein I beleeve he much magnifieth himself and build up again in this Church of his with advantage what the other hath pull'd down with both his hands But not to over-charge thy patience Good Reader with the burthen of an Epistle if it be not too much discourtesied already I here take my leave most heartily and humbly beseeching the God of all grace to anoint thee with a rich anointing of a discerning spirit and to give thee a sound understanding in all things which concern thine own peace and the peace of the Churches of Christ and the whole Israel of God that thou mayst find a way to thine eternal rest and glory without treading and trampling under thy foot as thou goest along the peace and comfort of thy Brethren partakers of like precious Faith with thee and who with much singleness of heart and soul love worship and serve the same God and the same Lord Jesus Christ whom thou servest although thou shouldst suppose that God hath not revealed unto them the truth in all those matters of doubtful disputation wherein thou presumest that he hath revealed it unto thee He that fervently prayeth this Prayer for thee is Thy assured Friend in Christ JOHN GOODWIN From my Study in Swan-Alley December 21. 1654. An Admonition to the remainder of the Flock and Sheep of Christ yet under my hand and charge DEar Souls for whom I exspect none other but to be called and this very shortly to give an account to the great Shepherd of the Sheep for the time you have already been and shall yet continue respectively under my hand that I may give this account with joy and not with grief is the sum of all that either now or ever hereafter I shall desire of you Nor do I nor shall I desire this great thing of you so much by many degrees for mine own sake as for yours For as the faithful Ministers of the Gospel are in the Apostles Doctrine unto God a sweet savour of Christ in them that are saved and in them that perish so is God unto them a sweet savour of reward through Christ as well for their labour care and faithfulness towards those who perish from under their hand as towards those that are saved Every man saith the same Apostle speaking of the same men shall receive his own reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to his own labour not according to the success or fruit of his labour Nevertheless this very Apostle was very richly apaid and highly pleased with the Christian towardliness and tractableness of those to whom he preached the Gospel and as much affected the contrary way when the children of his nurture and teaching behaved themselves frowardly and unworthy the Gospel in any kind Unto the Thessalonians he writeth these things Therefore Brethren we are comforted over you in all our affliction and distress by your faith For now we live if ye stand fast in the Lord. For what thanks can we render unto God again for you for all the joy wherewith we joy for your sakes before our God a 1 Thes 3. 7 8 9. Not long before he had said unto them For what is our hope our joy or Crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming For ye are our glory and joy meaning in respect of their constant adhering to the Gospel as he had delivered it unto them and their conversations excellently answering hereunto On the other hand how great a sufferer in spirit was he under the weaknesses and undue deportments of the children of his Ministry Who is weak saith he and I am not weak who is offended and I burn not b 2 Cor. 11. 29. meaning that when any professor of the Gospel did bewray any doubtfulness of the truth of it in any material point or did shrink aside from the profession of it for any carnal end whatsoever he was weakened in his comfoâ—t and peace thereby and much pained aggrieved in his soul until they were strengthened and recovered To the same persons elswhere thus And lest when I come again my God will abase me among you and that I shall bewail many which have sinned already and have not repented c. c 2 Cor. 12. 21. importing 1. That the sinful miscarriages of this people amongst whom he had preached the Gospel were just matter of sorrow unto him and were like through the wise permission of God to turn to his great disparagement in the eyes of many To the Galathians having charged them with the superstition of observing days and months and times and years he professeth thus unto them I am afraid of you lest I have bestowed upon you labour in vain d Gal. 4. 11. Fear the Apostle John saith hath torment And though perfect love unto God casteth out the fear of rejection or condemnation by him yet thâ—m or e perfect and sincere our love is unto men the greater is both our fear and torment for them when we apprehend them in any great danger Concerning my self what my behaviour and conversation hath been among you from the first day of your gathering under my hand you well know and are ready I doubt not upon all occasions to testifie What my heart hath been towards you my heart it self knoweth but he that is greater then my heart knoweth much better and will declare in due time I have spent the best and most serviceable part of my days with you and have endeavoured with all my might humane infirmities excepted to train you up like Saints and Heirs apparant to an Heavenly Kingdom And now not being like long to continue with you in the world the keepers of my house in Solomons phrase beginning to tremble and they that look out at the windows to be darkned nor to publish many if any more Books then this before my change I was desirous the argument and subject matter of the work in hand so well comporting with the design to take the present opportunity whilest I am yet with you of being your Remembrancer of some few things a conscientious minding and observing whereof I question not will do you Christian and worthy service and help to bless you when I am gone 1. Remember and I say again Remember oft § 3. and seriously that it is much more easie to begin in the spirit then to continue end and be perfected in the spirit to run well for a time then perseveringly to obey the truth to interess your selves in the love of Christ then to continue in his love unto the end There were four several grounds that had good seed sown in them and three of them bare profession but onely one of them yeilded perseverance It is the observation of an Hebrew Doctor that they were six
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
thing is sufficient to satisfie some in some cases 16â— 135. A cause is not made good by aâ—swering an objection 168. 136. Sonship unto God how accrueth unto Children 169. 137. Mr. Tombs â—nd Mr. Fisher yea the Rebaptized Churches themselves at ods in points neerly relating to the question of Rebaptizing 170. 138. How all children are capable of Baptism and how nâ—t 171. 139. Baptism why described or termed the Baptism of Repentance for the remission of sins 176. 140. Baptism whether administrable unto Repentants only 177. 141. Baptism the more for the good of man because Infants capable of it 178. 142. Baptism how beneficial without faith 179. 143. What it must be that qualifieth for it 180. 144. What love of God and in what respect immediately qualifieth for Baptism 181. 145. The faith which was in Christ was not of the same kind with the faith of other beleevers 183 184. 146. The sameness of expressions doth not prove the sameness of thinâ—s 184. 147. Whether Christ was baptized upon the account of his beleeving him self to be the Sâ—n of God 185. 186. 148. That faith qualifieth for Baptism as it is dâ—clarative of spiritual Sonship § 188 189. and this by the will or appointment of God 190. 149. Christ did not make a dedication of himself to the seâ—vice of the Gospel by the solemnity of Baptism 191. 150. The reason of Christs choice of the season wherein he was baptized in reference hereunto 193. 151. Persons may be baptized in conformity to a Law of righteousness and yet not to that Law by which Christ was baptizâ—d 192. 152. Christ was not baptized in conformity to the common Law of Baptism 194. CONSIDERATION I. Câ—lourable Arguments and Grounds levied and insisted The first head of Consideraâ—ionâ— being of â— more geneâ—al import â—elatâ—ng unto â—her case Controversieâ— as wel as those about Ordinances or Baptism upon for thâ— defence of Error are more likely to take with ordinary capacities and apprâ—hensions yea and with those that are somewhat pregnant and ripe espâ—cially at first and fâ—r a season then those which are sound and substantial and dâ—monstrative of truth Proof Error befriendeth mens corruptions comporteth with their lusts justifieth them in their carnal and sensual ends and consequently in such ways and practises also which are proper and likely to advance and procure them Upon this account it cometh to pass that men and women more generally having several corruptions to gratifie worldly and carnal ends to pursue c. have a secret and inward proneness and propension unto Error as that which under the name of Truth pretends to bless them in their way Now when a person man or woman secretly wisheth that such a Doctrine or Opinion were a Truth or may be sound to be a Truth a very slender and weak argument in favor of it easily fills and satisfies them and disposeth them to cry out with the High Priest What have we any more need of wiâ—nesses Mat. 26. 65. especially when their judgments and understandings are but ordinary and weak Yea men and women for the maintaining of themselves in peace in ways and practises that are corrupt and sinful are of a listening and harâ—ening disposition as well after Teachers as grounds and arguments which will strengthen comfort and support them therein and when they meet with either they rejoyce over them as if they had found great spoils Whereas the Truth is a most severe enemy to all worldly lusts to all sinister and corrupt ends of men and consequently to all such methods ways and practises which are calculated for the compassing and obtaining of them giving men no countenance rest or peace in such ways From whence it comes to pass neither can it in reason be otherwise that persons generally are possest with a marvellous aversness and frowardness of spirit against the Truth extreamly unwilling that such an opinion should be owned or acknowledged for a Truth especially by them the face whereof is set and which peremptorily threateneth to separate between them and their beloved lusts or otherwise to shame trouble and torment them in the fulfilling of them By means of this great aversness in men to be convinced of the Truth it cometh to pass as frequent expeperience teacheth that Arguments and Grounds of greatest evidence and power for the eviction manifestation and demonstration of the Truth are but as the shadows of the mountains unto them clouds without water and words without weight And so the Truth it self though mightily evinced is by them respected under the reproachful notion and name of Error Both these particulars as well the incredible aversness in men to admit of Truth though coming to them in the clearest light of Evidence and Demonstration as that strange propenseness towards the entertainment of Error lately mentioned are plainly asserted by the Apostle 2 Tim. 4. 3. For the time will come when they will not endure sound doctrine but after their own lusts will heap to themselves Teachers having itching ears The metaphor of itching ears implies 1. The unclean distempers in the hearts and spirits of men as the itch properly so called is to the flesh or bodies of men 2. It implies also the great and impatient desire and propenseness which is in such persons to be spiritually scratched i. e. to have these distempers of theirs only so touched and handled by Teachers that it may be matter of pleasure and gratification unto them as indeed it is when such things are delivered in the Name of God and as from the Scriptures whereby they are really comforted and seemingly and to their own sence justified in their evil ways Consectary If colourable and light arguments levied and managed for the defence of Error be more apt to take and satisfie ordinary capacities and persons unskilful in the Word of Truth then arguments of greatest pregnancy and weight raised and held forth for the vindication of the Truth then need it not seem strange unto any man that such multitudes should be ensnared and carried away in their judgments as dayly are unto the opinion which fighteth against the Baptizing of Children with such arguments which have little weight worth or substance in them CONSIDERATION II. GOd requireth and expecteth from men as well to beleeve as to practise not only upon Grounds plain and near at hand such I mean which as it were at the first sight and by plainness and palpableness of inference enforce either the truth to be beleeved or the thing to be practised but even upon grounds somewhat more remote yea and secret insinuations and from which neither can the truth that is to be beleeved nor the action or thing that is to be practised be evinced or inferred but by a diligent exercise and close engagement of the reason judgment and understanding of a man Proâ—f When God spake thus unto Moses out of the midst of the burning bush I am the God of Abraham the God of
of several persons after they had been initiated in the mysteries of Anabaptism If I judged it convenient I could out of mine own knowledge furnish his stage with more Actors and name some others men of renown amongst the Professors of the Anabaptismal Faith whose judgements since their bowing down to take up Anabaptism have been ridden by many other corrupt and noisome opinions unto which they are in bondage to this day So that it is a thing too evident and manifest to be denied that God hath from time to time witnessed and doth witnesse at this day against the Doctrine and practise of Anabaptism by delivering up those who entertain them to spirits of error and delusion The equitableness of which judgement on Gods part may be considered in this that it is a righteous and just thing with him to leave those through want of wisdom and man-like understanding to depart from Christ and the truth who will not suffer children to come unto him when he calleth for them Concerning those two other kinds of Divine Testimonies whereby God hath witnessed against the way of Anabaptism yea and doth witnesse as well in forreign parts as in our own land the one by delivering up those that will not be reclaimed from it in time unto shamefull hatefull and vile practices and waies the other unto ruinating jugdements in one kind or other I shall not burthen the Readers patience with any long discourse partly because these two latter judgements or testimonies from God must needs follow of course the former erroneous and vile opinions naturally issuing foul and vicious practises and these again calling for ruine and destruction from the righteous God partly also because various and large stories may be read in many Authentique Authours for the confirmation of the truth as touching both Onely thus briefly Of the lying Treachery and sedition saith Bullinger speaking of the Anabaptists wherewith these disobedient people every where do abound there is no end or measure A little before This no man can deny that most of them do forsake their wives and children and laying by all labour do live idly and are fed by other mens labours Somewhat after in answer to an objector Nor can you shew me ONE MAN of them who iâ— not blemished with some of the forâ—said wickednesses I mean lying â—râ—achery perjury disobedience sedition idlenesse desâ—rtion filthinesse c. Mr. Tombs himself it seems being pressed unto it by Mr. Baxter could not name unto him any one society of Anabaptists out of any good Author that proved not wicked But it may be the Anabaptists in these days do not praise the sayings of their fore-fathers in the ages past by imitating them in the evill of their waies but are an holy humble and harmlesse generation they resist not evill but when a man smiteth them on the one cheek they turn unto him the other also when they are reviled they revile not again they love their enemies and blesse those that curse them and do good to those that hate them and pray for them that despitefully use them and persecute them they are poor in spirit and peace-makers they cause no rents divisions or offences amongst Saints in Christian societies they are not overcome of evill but overcome evill with good if their enemies hunger they feed them if they thirst they give them to drink Their fore-fathers indeed were a wicked generation heathen-like filled with all unrighteousnesse fornication wickednesse c. but these their posterity have made all their forefathers crooked things streight and their rough things smooth and plain and with both their hands build up the truth honour and peace of the Gospel which their forefathers pulled down O that they were the children of such a testimony as this or that the one half thereof were true concerning them How would it be as a resurrection from the dead unto the world round about them How would the Churches of Christ put off their sack-cloth in which they mourn for these men and for the great evills they suffer from them gird themselves with joy and gladness for their sakes But alasse we cannot say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this blessednesse hath prevented us The sad complaints made against those men with whom we have all this while to do by the Churches and faithfull servants of God in former days are taken up upon the same account amongst us in our days also For the most part of them I know saith Mr. Baxter this is the most discernable judgement upon them of all the rest what a multitude do I know that are most notorious for pride thinking themselve wiser then the ablest Teachers when they have need to be catechized Some of them ran up into the Pulpits to preach and challenge the ablest Ministers to dispute and openly contradict what Ministers preach when they neither understand themselves nor others and no man can perswade them that they are ignorant though it be as palpable as the Egyptian darknesse to all knowing men that know them A little after in a word saith he let them that have tried them judge how many of Paul's characters appear upon them 2 Tim. 3. 1 2 3. In the latter days perillous times shall come For mâ—n shall be lovers of themselves covetous boastars proud blasphemers disobedient to Parents unthankefull unholy without natural affectiâ—n Truce-breakers false-accusâ—rs incontinent fierce despisers of those that are good Traitors heady high-minded lovers of pleasure more then lovers of God having a form of Godlinesse but denying the power thereof The Apostle I suppose did not intend to predict any such times which should produce any such generation or body of men in all and every of whose individual members all and every of these characters of impiety should be found No I do not find my judgement much inclin'd to think that in the description specified he pointed at any determinate Sect or sort of persons that should in the times he speaks of rise up in the world but rather that the spirit by which he spake gave notice how dangerously and desperately the great body of Christian Professors in the world would in time degenerate and be corrupted so that amongst them all manner of impieties and abhominations would be found But if I should be perswaded to judge that any one particular Sect of men in the Christian world were here eyed by the Apostle I could not but single out and pitch upon that which re-baptizeth because I know no other amongst whose proselytes there is such an universal confluence of aâ—l the enormities here specified by him And doubtlesse the times would be lesse perillous then they are or are like to be if the persons we speak of would so far ease the danger and burthen of the Christian world as to distribute the Apostle black characters amongst them not by two's or three's or greater proportions to a single person but resolve every man and woman of them apart that it is
temper being over-obnoxious to jealousies and fears they seek to fortifie and arm themselves against them or to qualifie them by a conceit that they do more to please God then the ordinary sort of Christians do The reason why the second sort are propense or apt to be inclined the same way is because any strein of devotion which is singular is a wind proper to fill their sails and to gratifie that fleshly humour which worketh in them The reason why the third sort are alike obnoxious with both the former is because they finding themselves straitned in their inward comfort and peace by doing lesse in religion then ordinary men hope to recover themselves by a contrary course viz. by doing more then ordinary men The reason why the fourth and last sort are apt to be taken in the same snare with all the former is because they who look upon themselves as doing more to please God then other men are apt to claim a liberty as it were by a kind of right to please themselves likewise more then other men Consectary The Premises considered together with the great numbers both of men and women ingaged in a profession of the Gospel who fall under one or other of the four heads or sorts of persons mentioned it needs be no cumber or trouble at all to any mans thoughts to see the way of Anabaptism so pestered and throng'd with Professors CONSIDERATION LIIII NO kind of Sects or Opiners have more generally been more hardned in the way or found more imperswasible out of the way of their errour then those whâ— have been ablâ— to prâ—tend the plain letter of the Scripture though mis-understood for their opinion or practise especially when a letter of a like plainnesse is not to be found or cannot be produced against them Proof The Papists we know mis-understanding these words of Christ Hoc est Gorpus meum this is my body arâ— so transported with confidence of truth in their most absurd and blasphemous Doctrine of Transubstantiation it being no where in Scripture said concerning the same thing Hoc non est Corpus mâ—um this is not my body that they resolve with fire and sword to maintain it against all opposers So likewise because they find it written Ye see then â—ow that by works a man is justified and not by faith onâ—ly Jam. 2. 24. and no such words as these ye see then that a man is not at all justified by works but by faith onely found to contradict the other therefore there is no removing them from their dangerous Doctrine of justification by works Thus also the Arrian goeth a way rejoicing with an high hand over his accursed Doctrine wherein he denieth the God-head of Christ because Joâ— 14. 28. he findeth Christ himself speaking thus My Father is greater then I and cannot be opposed in this his rejoycing with any such words as these found in the Scripture I am as great as my Father I shall not need to multiply instances Câ—nsectary This Consideration being unquestionably true it needs the lesse trouble or offend any man to meet with that enormous confidence in many Anabaptists touching the goodness of their Opinion and practise wherewith they amuse the consciences of many weak unlearned and unstable souls although the truth is they can no more find any such words as these in the Scriptures infants are not to be baptized then we such as these infants ought to be baptized nor yet again any such words as these beleevers onely ought to be baptized more then we such as these Beleevers onely are not to be baptized CONSIDERATION LV. WHen men and women are inordinate in valuing or prizing an erroneous whether opinion or practise there is the lesse hope of reclaiming them from either Proof The reason hereof is ready of apprehension What a man possesseth with contentment and with an opinion of receiving good by it or from it he is carefull and indeavours to fortifie and secure himself in the possession of it And the greater the contentment and expectation of good is in and from that which a man possesseth he is the more studious and industrous to make good his possession hereof and the more unwilling to part with it Now there is nothing which any man who is not of a meer Atheistical perswasion possesseth of which he maketh greater treasure then of his principles notions and apprehensions in things appertaining unto God and the saving of his soul especially of such of these notions and perswasions without which or without the practique of which he conceives that he cannot or very hardly be saved That which made the Jews of old so importunely yea even desperately tenacious of their opinion and practise of circumcision that all the Apostle could say or argue against them in these things could not make them to relent in the least was their conceit of the absolute necessity of this ceremony to salvation according to that Act. 15. 1. And certain men which came down from Judea taught the Brethren and said except ye be circumcised after the manner of Moses YEA CANNOT BE SAVED Consectary If there be lesse likelihood or hope of recovering men out of the snare of an errour or erroneous way when and whilest they value either at an excessive rate then need it not seem strange unto any man that that spirit which worketh in men and women of the new baptismal perswasion should generally be so stiffe necked peremptory and resolv'd that though the truth should arise upon them like the Sun in his might yet they would see nothing to make them so much as to doubt considering their overgrown yea monstrous and prodigious conceit of the worth and goodnesse of their way Postscript These two Considerations following were omitted under the third Head of Considerations Postscript CONSIDERATION I. AS the Scripture sometimes under the word MEN comprehendeth women as well as men yea and sometimes children also so under the expression MEN AND WOMEN it more frequently comprehendeth children Proof The truth of this discourse is sufficiently evinced § 37. of the latter part of this discourse and repetitions where originals are so near at hand are altogether needlesse Onely that may here be added that as threescore and fifteen souls Act. 7. 14. importeth women and children as well as men so the three thousand souls which are said to have been added viz. to the Lord Act. 2. 41. and implied to have been baptized consisted of women and children as well as men as Cajetan observeth upon the place Nor doth it hinder that in the former part of the verse it is said Then they that gladly received his word were baptized For this doth not necessarily imply that onely they who thus received his word were baptized or that the three thousand souls presently said to have been added did all receive the word gladly but may with much probability import onely this that the number of those who did thus receive the word and were
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-Baptism will soon be at an end That the said persons John and the Apostles did not forbear 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
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-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
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
11 12 13 14. Yea Solomon saith The sacrifice of the wicked is an abomination unto the Lord. Pro. 15. 8. 21. 27. These places with many more of a like import that might readily be added unto them doe with a surplussage of evidence prove that much benefit did NOT accrue to the doers of the things specified upon the account of the deed done And yet of the two there is much more reason why benefit should accrue unto the doers of such things of the Law as these upon the work done then upon their being Circumcised For 4. Whereas he saith that much of the benefit of Circumcision did accrue to the circumcised upon the work done if he speaks of those that were circumcised according to the standing Law viz. on the eight day who were farre the greatest part of the Iewish nation the work it self of Circumcision was not done by them but by others to them unknown Whereas the offering of incense and of sacrifices the observation of the new moons sabbaths and other feasts appointed by the law were works done by persons themselves Now questionlesse if there be any benefit accruing unto men upon the work done it is more like to accrue in this kind upon works done by persons themselves then upon works done totally by others and without their knowledge desire or consent Nor doth nor can Mr. A. give us any substantiall account either from the Scriptures or otherwise why the benefit of Baptism should be more suspended upon the knowledge faith c. of him who is baptized then the benefit of Circumcision was suspended upon the like qualifications of the circumcised For Sect. 128. 5. The Texts of Scripture which he cites prove no such difference as this between the two Ordinances Circumcision and Baptism nor do they either divisim or conâ—unctim prove or so much as colour with a proof that much of the benefit of Circumcision did accrue to the circumcised upon the work done For what though the Apostle saith and this by way of contradistinction from the voyce of the Gospell or righteousnesse of faith The man that doth those things shall live by them yet is it no part of his meaning to implie or teach that by the literall performance of the Legall ceremonies men either were or might have been saved The Law of which the Apostle speaks is not the Law of Ceremonies which Mr. A. understandeth but the whole system or body of precepts and commandments delivered by Moses Nor is the Apostles doing those things the same with Mr. A's doing them The Apostle must needs be conceived to speak of such a doing of the things of the Law which includes as well the spiritualitie or perfection of the Law and of the severall precepts thereof at least in will desire and endeavour as the bare letter or externalitie of it For God never made any such Covenant with or promise unto any man that by doing externals only he should be either justified or saved which Mr. A's doing evidently supposeth Nor doth his second Scripture stand any whit closer to his cause then the first For when the Apostle saith Gal. 3. 12. The Law is not of Faith but the man that doth them shall live in them his meaning is not that the Law required not as well the conformitie and subjection of the inward man unto it as viz. in Love Faith Holinesse Humilitie c. as of the outward consisting of a meere bodily observation of so much of it as might thus be observed but that the voice purport or tenour of the Law did exact of all those who expected justification by it yea in a sense of all men simply an universall and constant obedience and subjection unto it in the whole compasse and extent of it according to what he had more plainly said a verse or two before Cursed is every one that CONâ—INUETH NOT IN ALL THINGS which are written in the book of the Law to do them in which respect it is said not to be of Faith i. not to promise justification unto any act of Faith or beleeving in another Whereas the tenor of the Gospel although it simply requireth as perfect and thorow an obedience unto all the precepts of it as the Law did to all the precepts thereof yet it exacteth not this obedience upon the same inexorable terms nor doth it threaten every person no nor any person with a curse who shall not conâ—nue in all things which are written therein to dâ— them in case they shall truly and unfeignedly believe in Jesus Christ So that these two Scriptures rightly understood know nothing either of reason or truth in Mr. A's cause Sect. 129. His other Scriptures levied upon the same account p. 27. 28. do scarce so much as face the design which they are brought into the field to advance For what though the ministration of the Law be called the ministration of the letter and the Ordinances thereof carnall Ordinances and such as did noâ— make perfect as pertaining to the conscience or again that the Apostle to shew wherein the Gospell or new Covenanâ— exceeds the Law or old one saith that according to this God puts his Laws in the minds of men and writes them in their hearts Heb. 8. 10 Or again that the true worshippers shall worship the Father in Spirit and in truth what is there I say in all or in any of these or in twenty more of a like import to prove that much of the benefit of Circumcision did accrue to the circumcised upon the work done or that the benefit of baptism is any whit more suspended upon the knowledge Faith c. of him who is baptized then the benefit of Circumcision was c All that can be inferred from these and such like passages are only these and such like notions That God is more communicative of the clear knowledg of himself and of the mysterie of his will concerning the salvation of the world by Jesus Christ under the Gospell then he was under the Law that the anointing of the generalitie of the Saints with the Spirit under this dispensation the Law was nothing so rich or full as it now is under the Gospel that the instituted worship especially the publique worship and service of God under the Law consisted in a farre greater number and varietie of external rites and observations then now under the Gospell that the hearts of the people yea of the people of God themselves were generally nothing so raised or enlarged to the obedience of God under the Law as they are and especially will be when the time cometh under the Gospell c. But none of these things prove so much as inshew that according to the nature of the legal ministration children void of understanding and faith were any whit more capable of holy things or of the endâ— and benefits of them in part upon a literall administration or reception of them then children now are under the Gospell For my better
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
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-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-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-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