the Sacrament of Baptisme neither can without great injurie be debarred there from notwithstanding their age though there were not any clear expresse direct immediat command for the same But Christian women have right to the Sacrament of the Lords Supper and may and ought to be admitted thereunto neither can without great injurie be detained therefrom notwithstanding their sexe though there be no cleare expresse direct and immediate command in Scripture for womens being received to the Sacrament of the Lords Supper Therefore may and ought infants of Christian parents being in covenant to be admitted to the sacrament of baptisme neither can without great injurie be debarred therefrom notwithstanding their age though there were not any clear expresse direct and immediate command or example in the scripture for the same For confirmation of the sequele in the major or first proposition note First there is as much cause to question womens title to the Lords Supper in regard of their female sex as there is cause of questioning childrens baptisme because of their infant age especially considering the female was deprived of one Sacrament in the old covenant and there is no more if so much spoken in Scripture for womens being admitted to that then for infants being admitted to this Secondly whatsoever can be said or gathered by good consequence from Scripture for Christian women receiving the Lords Supper the same as much or more may as truly and by as cleare consequence be said for the baptizing of infants of Christian parents Are Christian women of some standing and continuance in the covenant of grace and so have title to the seale and Sacrament that signifies growth in grace and continuance in Christ No lesse are infants of Christian parents entred into the covenant of grace by vertue of the covenant made with their parents as hath been proved and will not be denied I thinke by any that cares and knows what he saith and so have title to the seal of admission or entrance into covenant Have they at least in judgement of charitie right to the thing signified in the Lords Supper viz. Christ his body and bloud with all the benefits of his death and passion No lesse have these in the like judgement of charitie right to the thing signified in baptisme viz. the Bloud and Spirit of Christ pardon of sinne and regeneration Were they being the inferiour sexe comprehended under the superiour sexe of men in the command Why might not these as well being inferiours in age and wholly at their parents dispose be comprehended under the command of baptizing the parents Were they never forbidden nor excepted or exempted from the Lords Supper though not expressely commanded to receive it The same may be said concerning childrens baptizing Have women need of the Eucharist to strengthen faith and quicken them to obedience as well as men so have infants need of baptisme to confirme faith in Gods gracious covenant and incite to obedience their parents for the present and themselves for the future Is it more then probable that although at the first institution of the Lords Supper there were no women because Christ had none present but onely his owne family and peculiar flock of his Disciples who were all men yet Act. 2.42 if breaking bread unquestionably signifie the use of the Sacrament there and Act. 20.7 and 1 Cor. 11. when mention is made of the Lords Supper there were women though it is not expressed No lesse probably may it be gathered that in those families that were baptized there were some children In a word were women admitted to eate of the sacrifices and sacrament of Passeover in the time of the old covenant among the Iewes It is known that infants were received to the Sacrment of circumcision in the old Covenant likewise So that I see no reason why the one should be questionable when the other is not called into question For the Assumption or minor proposition it hath two things in it to be confirmed first that there is no direct expresse immediate command or example in the Scripture for women receiving the Sacrament of the Lords Supper more then for childrens being baptized This is easily proved by turning over to all those places of Scripture that speak of the Lords Supper which are not many Mat. 26.26 27 28. Mar. 14.22 c. Luk. 22.19 c. Act. 2.22 20.7 1 Cor. 10. 11. neither do I remember any other places that speake expresly of this Sacrament in all which places is no mention of women The second part of the assumption is that notwithstanding this is not expressed in so many words in Scripture that beleeving women shold receive the sacramēt of the Lords Supper yet that they may ought to be admitted neither can without injury be debarred which is so universally for ought I know acknowledged that I never heard it questioned And he that should question it might seeme worthy of detestation or contempt rather then answer or disputation It may be confirmed by such grounds as were intimated in my confirmation of the proposition And my reason why I say this is an unquestionable truth Beleeving women have right to the Lords Supper aswell as men that by Scripture warrant is the received maxime in Divinity that what is contained in Scripture in expresse words or may be gathered from the Scripture by just consequence hath sufficient warrant from Gods word and is a matter of faith Or as it is expressed by some thus A scripture commandeth promiseth or threatneth whatsoever is contained in it though not expressed and that is contained in it which may justly and truly be gathered from it though by never so many consequences or inferences Now I hope none questions but that it may by just and undenyable consequences be proved that beleeving women aswell as men ought to receive the Supper and so it hath been proved that children ought to be baptized otherwise if we will not admit that we have sufficient scripture warrant not only for that which is expresly set downe in scripture but also for whatsoever by just consequence is or may be deduced therefrom we shall deprive our selves of all or most Scripture-promises or priviledges and exempt our selves of all or most commands Seeing what is set downe in the Scripture is not spoken immediatly and expressely to us in particular but only by just consequence or inference is derivable and appliable unto us And therefore let those that either out of ignorance and scruple or wilfulnesse and prophanenesse think that there is warrant or obligation for nothing to be done as an act of faith and obedience but what is set downe or they are commanded expressely and clearely in the scripture in so many words take heed they doe not at once deny to God all obedience and to their soules all comfort in the promises This last argument may be summed up briefly thus If it be not warrantable for children to be baptized then
subject I will come to make some practicall use and improvement of this dispute and so end Seeing all those Arguments that have been brought against the baptizing of Infants have been answered and our Arguments for it defended through the help of God and in his feare how sufficiently let others judge so that the weaknesse of the Adversaries Arguments hath beene detected and the truth vindicated against cavils and it hath been proved from Scripture grounds that children of parents within Covenant have right to Baptisme this discourse may serve First To admonish such as the Authour of this pamphlet answered that are so pragmaticall in broaching their new conceits that they would impartially and without prejudice weigh and examine their owne tenents and grounds by the Scripture before they proceede with such confidence and heate to commend them to and urge them upon others deride rayle upon and condemne as Antichristian and Deceivers all that will not receive their doctrines as infallible I would wish them to consider whether this be the truth of God that they pleade for and maintaine with such grosse perverting abuse and falsifying of Scripture as hath beene shewed throughout the booke whether hath the cause of God neede to be upholden with manifest errors and those of very dangerous consequence bordering on blasphemie such as have beene discovered in this Authour as calling the Covenant under which the faithfull were before Christ a Covenant of workes of Nature and of condemnation And casting out all infants of the holiest Christian parents from the Covenant of Grace and making them equall with the Children of Turkes at least whiles infants and many errors of like sort and that against playne Scriptures Doth God neede mens lyes to maintaine his truth It may be these errours abuses of Scriptures and bold assertions of untruths and those not one or two but many proceeded from ignorance and zeale without knowledge For such is our weakenesse of judgement that wee are apt to take up embrace and maintaine error for truth If so I hope such persons upon conviction may be humbled and give glory to God in confessing the power of his truth in overcomming them But if otherwise they proceede out of pride vaineglory and they be thus active out of a desire to gather Disciples after them that they may be followed and admired of the simple creeping into houses and leading captive Act. 20.30 silly women laden with iniquitie ever learning but never coming to the knowledge of the truth â— Tim 3.6 7. pretending to serve the Lord Iesus when indeed they serve their own bellies and by good words Rom. 16.17 and faire speeches deceive the hearts of the simple professing zealously to affect Gods people Gal. 4.17 that they may exclude and withdraw them from Christs Ministers I would wish them to consider that though Satans Ministers may be suffered for a time to transforme themselves into the Ministers of righteousnesse 2 Cor. 11.13 and 14.15 yet their end shall be according to their works And though there may be false Teachers amongst Gods people 2 Pet. 2.1 2 3. who may privily bring in damnable heresies denying the Lord that bought them they shall bring upon themselves swift destruction Yea though they so farre insinuate themselves into people that many shall follow their pernicious wayes by reason of whom the way of truth shall be evill spoken of c. yet their judgement lingereth not and their damnation slumbereth not Neither will God suffer such abuse and perverting of his Scriptures venting of errours railing against authoritie speaking evill of his Ministers seeking to seduce his people and impoysoning many unstable souls with fond opinions goe unpunished 1 Cor. 11.19 2 Thess 2.11 12. Though for a time he may for the correction and tryall of his own people the discovering of the sound and punishing of the unsound by giving them over to strong delusions to beleeve lyes suffer such persons to escape yet surely men at last shall know what it is with a great shew of Scripture and under pretence of zeale to oppose the truth and draw people from the wayes of holinesse I know the best of Gods servants may erre in judgement aswell as faile in practise But such will blesse God for discovering their errour and be thankfull to the instrument which he useth for that end and to such doubtlesse God is ready to shew mercy in forgiving their errours But as for them who for their credit sake as they thinke when their errours are discovered and opposed shall be more bold in asserting them fly out in rayling and bitternesse against those that would have given an helping hand to the reducing of them to the truth set their wits a worke to invent new Arguments to maintaine falshood against their own conscience and so to uphold one errour by another for no truth will patronize an errour and consequently run from one fond opinion into another such we are commanded after once or twice admonition to reject Tit. 3.10 11. as knowing that they are subverted and sinne being condemned of themselves Secondly It may serve for a warning to those who have beene too apt to listen to the perswasion of such busie pragmaticall persons that they should not be so simple as to thinke the greatest confidence and boldest peremptorinesse and fairest shew of zeal is an infallible signe of the best cause maintained or best heart in the maintainer Hypocrisie oft is attended with appearance of zeale and ignorance is ordinarily accompanyed with peremptorinesse For none usually are more pragmaticall busie and bold then they that are most ignorant 1 Tim. 1.13 none more desirous to teach others ther they that understand not what they say nor whereof they affirme none so unruly and hard to have their mouthes stopped perverting whole houses by teaching those things which they ought not as those that are but vaine talkers and meere deceivers when they come to bee tryed Christians should try the Spirits whether they be of God or no not beleeving a tenent forthwith because men come with it to us 1 Joh. 4.1 under a pretence of love 2 Cor. 11.13 14 15. zeale humility c. Seeing Satan can change himselfe into the liknesse of an Angell of light and his Ministers are taught his art God hath given us his word as a touchstone that we may try all things and hold fast that which is good He hath appointed the Ministers Ministery of his word to this end that we may not be henceforth such children Eph. 4.11 12 14. as to be carryed about with every wind of vaine doctrine by the sleight of men and cunning craftinesse whereby they lie in waite to deceive and seldome doe we see any insnared in these and such like errors till they leave the Ministery of the word the speciall meanes which God hath appointed to prevent them It is true all Christians ought to make tryall of their
how Satan will bestirre himselfe by his instruments and make use of the ignorance pragmaticalnesse pride and malice of some men this way we may see Gal. 3.1 2 3. Which things I having had some experience of and meeting with a Pamphlet intituled The vanitie of Childish Baptisme c. by A. R. and hearing that some are drawn away to admire and imbrace the opinions therein maintained and that others were unsatisfied concerning some things that are therein delivered I was troubled to see that such stumbling blocks should be laid before Gods people but not seeing a speedy remedie procured by that so much wished and prayed for way of a Synod of Gods faithfull Ministers to consider of those things that trouble the Church according to that example Act. 15. Neither having seene any thing purposely written upon this subiect Though of many the unfittest in regard of want of abilitie helps and time wherewith others abound I inclined my thoughts to answer the maine Arguments that the Authour brings against the baptisme of infants and to vindicate our Arguments against the Obiections here made Though I confesse considering the grosse and manifest errours the fantasticall conceits the taunts scoffes and raylings and evident absurdities wherewith the Booke is stuffed which shew with what a spirit the Authour was led it may seeme unworthy an answer yet because there are some truths scattered therein many Scriptures alledged though impudently perverted and much zeale and confidence pretended many iniudicious people may conceive there is some matter of weight and moment in it Therefore untill God shall be pleased to stirre up some fitter more fully to handle this subiect if this controversie be not rather to be buried in silence for the absurdnesse of the Adversaries opinions I have undertaken by the assistance of God and rule of the Scripture to examine this Authour In which examination I will not follow him in his extravagancies and impertinencies neither shall I I hope imitate him in his bold and confident yet groundlesse assertions much lesse in bitter taunts and reproachfull speaches which he useth towards our Ministers and Church If I sometime set forth the ridiculousnesse and weaknesse of his reasoning or retort on him his own language to shew how much fitlier it agrees to himselfe then those on whom he bestowes it I conceive I have warrant in Gods word Prov. 26.5 1 King 18.27 But in the feare and as in the presence of God I will make triall of his principall reasons and grounds so farre as God shall enable me by the light of his holy word not intending to defend all the Arguments which he undertakes to answer nor to reply to all his Answers of Obiections whereof some whether invented of himselfe or obiected by others I owne not seeing sometime the truth may be pleaded for upon unsound grounds The truth I stand for not the weake grounds But I hope that whatsoever he obiecteth with any shew of reason or weight I shall sufficiently answer and lay down grounds for the defending of the truth that may satisfie any intelligent Reader that seeks the truth So I come to his Preface to the Reader THE ANSWER TO SOME THINGS IN HIS Preface to the READR YOu say A. R. that In your serious thoughts you minded diverse places of Scripture which evidently set out Baptisme to be an undoubted pledge from God to all the right subiects to whom it is applied of the free pardon of sinnes Mark 1.4 16.16 Act. 2.38 and 22.16 1 Pet. 3.31 Answer Ans If in your serious thoughts you had compared what is said of circumcision which is answerable to baptisme you might have found that it was to the Iewes Gods Covenant Gen. 17.10 11. which comprehends all the blessings of the covenant Gen. 17.10 A token of the covenant vers 11. A signe or seale of the righteousnesse of faith Rom. 4 10. Rom. 4.10 And so doubtlesse a pledge of the free pardon and remission of sinnes which is comprehended in Gods covenant and in the righteousnesse of faith And yet circumcision was administred unto infants as the right subjects thereof Secondly A. R. Baptisme is designed to beleevers onely upon their making profession of faith and willing submission thereunto this you say you find Matt. 18.19 Ioh. 3.22 compared with 4.1 Act. 2.41 18.12.37.38 18.8 Answer Ans Neither you nor any one else hath found in those Scriptures that onely actuall beleevers and professours of their faith ought to be baptized and none else Where is I pray you the particle onely or any thing equivalent thereto None of those precepts or examples limite Baptisme for all times onely to such Though such as beleeved and professed the faith be there spoken of will it follow that none else have right to baptisme The Disciples are neither forbidden to baptize others but professours of the faith nor limited to those onely for ought that can be gathered from those places Abraham which first received the seale of circumcision Gen. 15.6 with Gen. 17.1 2 3 c. and in his own person actually entred into Covenant with God was endued with the righteousnesse of faith having not as a meere patient but as an agent accepted the Covenant Will you thence inferre that onely such ought to be circumcised under the old Covenant as had in their own persons as agents accepted of Gods Covenant and were endued with the righteousnesse of faith Gen. 17.10 11. whereof they were to make profession the Text will confute that inference Yet your collection is no better from some examples of persons of ripe yeers which were out of the new Covenant before and were now to be brought under it Who because they must beleeve and professe their faith before they were baptized therefore their children though borne of parents within covenant may not be baptized untill they actually beleeve and professe their faith For as upon Abrahams beleeving and receiving the Covenant and seale of circumcision his family was received into covenant and all his males circumcised so we have plaine examples in the New Testament of Governours of families who beleeving and being baptized had their whole families baptized also where yet there is no word of the faith and profession of any besides the Governours as Act. 16.15 31.32 33. 1 Cor. 1.16 as shall be shewed more fully hereafter God willing in due place A. R. Thirdly you say that The right subiects of Baptisme are not to be meerly passive Mat. 3.2.6 Mar. 1.5 Act. 22.16 Gal. 3.27 Col. 2.12 with 3.1 but to performe such duties as are incompatible to infants and persons destitute of understanding Answer Ans This holds true of those that were to enter first into Covenant as Abraham must not be circumcised before he could in his owne person accept Gods Covenant and actually beleeve but this was not necessary to his posteritie that were borne in Covenant The like was shewed of Baptisme in the
of necessitie the whole Church and every particular member therof must be present at the choosing of a Minister and give their voice expressely therein If this be your meaning it is neither proved in the Scriptures you bring nor any other Or whether by being chosen by a Church you meane no more then to be chosen by some speciall persons in a Church that represent the whole Church If this be your meaning I will concurre with you in that particular as knowing that women and children have no voyce though members Nor is it necessary that every particular member of the rest should give his vote sith at such times oft some are occasioned to be absent and if present they yet may be so many that they cannot well give particularly their voices and though many refuse to give their votes yet if the greater part vote for him it is sufficient Secondly Whereas you say Constitute of Saints and beleevers by calling I aske whether you meane those that are so effectually called that they are really and truly become Saints and beleevers so that there is not a wicked man or hypocrite among them and that the mixture of wicked men or hypocrites among them which call the Elders causeth them not to be true Elders If this be your meaning looke over that place which you brought for proofe of your opinion and you shall finde it clearely confuted 1 Cor. 1.2 if you compare that verse with Chap. 3. v. 3. and Chap. 5. and 6. throughout Chap. 8. and 10. and 11. and 15. and 2 Cor. 12.20 21. and almost throughout both Epistles By comparing which places you shall see that these beleevers and Saints by calling did not so walke either in regard of soundnesse of judgement puritie of worship or holinesse of life as to give cleare evidence of their effectuall calling or sound sanctification So compare Phil. 1.7 with Chap. 3.18 19. and Rom. 1.7 8. with Chap. 16. v. 17 18. and then speake your conscience whether you can judge all these down right beleevers effectually called really Saints But if by beleevers or Saints by calling you meane such as are called to faith and holinesse and withall make a profession by externally giving their names up to Christ and accepting outwardly the covenant promising faith and obedience unto Gods word though there may be hypocrites and wicked livers we concurre with you as knowing that they must be Christians by profession and partakers of the heavenly calling not Iews Pagans or other Infidels that goe to the making up of a visible Church and such are our Churches whereby the Elders of whom we speak have been chosen or accepted Thirdly whether your meaning be the Congregation or people only without the precedency concurrence examination direction and Ordination of Ministers must chuse their Governours or Officers or else they are not true Governours or Officers If you meane so looke backe on the Scripture cited by you Acts 14.23 with other places Act. 6.3.6 1 Tim. 4.14 and 5.22 where it appeareth that Ministers had the chiefe hand in making Ministers Now these things propounded I answer to your position that we can easily shew that our people in England in regard of their generall and unanimous consent to and profession of faith in the same truth contained in the book of God acceptation of the covenant and giving up of their names unto Christ are a Church or Congregation of faithfull people or Saints by calling though many doe not walke answerably to their calling the greater is their sinne and shame and shall be their condemnation unlesse they repent And in regard of the many severall companies of the faithfull by whom Gods worship is performed apart one from another there are many Churches or Congregations of Saints by calling in our Land We can shew also that although our Elders of whom we speake have not been chosen by the whole Congregations in respect of every particular member yet by some speciall persons in behalfe of the whole Congregation to whom that charge was committed by them or which was their sinne usurped from them and that the people at least by accepting them so chosen did make choice of them in their own persons And that whatsoever disorders or defects have been in the choice do not nullifie their ministery As for such as have acknowledged the unlawfulnesse of their ministery or plead meere qualifications of whom you speake let them answer for themselves how they can we are not bound to stand to their principles or maintain their opinions As for the seven next Objections into the Answer whereof you digresse most of them being belike fained of your self that you may finde somewhat to say beside extravagant impertinencies malicious and master-like censures and some unquestioned truths which are yeelded by us but do nothing profit your cause nor hurt ours I see nothing that it is worth while to answer but what may be sufficiently answered unto by what hath been said before Neither do I intend to follow you in your idle roving Onely it is to be observed that this A. R. cannot endure to heare of a Synode though a speciall and maine ordinance of God to compose differences and quiet the hearts of Gods people which have been disquieted by trouble-Churches See Acts 15. the whole Chapter Because saith he a Synod cannot make a Last to suit every ones foot which in plain English is this they will not suffer Iesuits Papists Arminians idle Ministers Anabaptists Antinomians and Familists to have their own way in practise worship opinion c. Neither will they suffer every man to abuse the Scripture after his owne fancie and vent abroad his poysonous conceipts among the simple to draw disciples after them As if it were better to let every man follow his owne devises and labour to draw others into his opinions so that whosoever is most cunning pragmaticall and able to conform his doctrin to the humours of men shall goe away with most disciples to the overthrow of thousands of soules than that there should be a consultation of godly learned conscientious Ministers about the establishment of religion And here it is further to be noted that the children of darkenesse though in some particulars they be opposite one to another as Papists Arminians ignorant lazy and malignant Ministers and licentious Atheists on the one side and Anabaptists with Antinomians and Familists on the other side doe differ from yea directly oppose one another in some particulars yet they agree together as in opposing Gods faithfull Ministers and people so in hating the light and refusing to be brought unto the triall of Gods word and to be tyed unto the Rules thereof as they shall be found out and applyed by an Assembly of faithfull Ministers Again it is to be observed That these men take it in high indignation that any should go about to restrain them from abusing the Scripture and carrying about the simple people with every wind of
doctrin by whom they may be had in admiration while they are suffered to go on in their bold presumption and confident venting of their ignorant conceits and malicious rayling against authoritie which may appeare by this Authours abuse of Scripture for a colour of accusation of those that would restraine them and by his tale of a Minister in the West But I come to the fourth Consideration The fourth Argument Answered YOur fourth Consideration then is taken from the ground of baptizing children which as you are short in urging I will be short in answering A. R. Whereas therefore you say The faith and repentance of the Sureties is the ground of our baptizing as you would prove from the questions propounded at the baptizing and out of the Catechisme Whence you conclude that it is not true Baptisme because in true Baptisme the faith and repentance of the partie baptized is the ground Answer I Answer Not the faith and repentance of the Sureties as you pretend is the ground of our Baptisme neither do we say so but Gods gracious Covenant which he hath made with the parents and their children of which hereafter Which Covenant that parents may publiquely professe themselves to have interest in and with them their children it is convenient that they and other Sureties if they see it good to joyne such with themselves to undertake what they promise in the behalfe of their children in case parents should be negligent ignorant or by speedy death or otherwise disabled to bring up their children religiously I say it is convenient that they should make a profession of their faith and repentance which yet doth not at all prove that their faith and repentance is the ground of the childrens Baptisme But the tenour of Gods gracious covenant under which they professe themselves and with them their children to be is the ground of this act Now though there may be some unjustifiable or unfit passages in the Catechisme or manner of Baptisme whence you fetch your Argument seeing that it is apparent that our ground of baptizing Infants is the Covenant of God made with the parents or those which are in stead of parents which Covenant that they are in they testifie by professing their faith and repentance and considering that the answering of Sureties and the Catechizing of Children doth nothing touch the essence of Baptisme those passages nothing prejudice the truth of Childrens Baptisme But concerning this matter viz. the ground of Childrens Baptisme more hereafter The fifth Argument against the Baptisme of Infants taken from the subiects to whom it is administred Answered THe fifth Consideration A. R. which yeelds an Argument against our Baptisme is taken from the subiects on whom Baptisme is administred and those are Infants whereas say you the Scripture holds forth the Disciples or beleevers onely are to be baptized which you prove thus For the Commission of Christ was onely to baptize disciples as appeareth Matth. 28.19 the words being these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Going therefore disciple all nations baptizing them c. Now the question say you is to what this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them hath relation whether to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations or no. But say you it is cleare out of the words that it hath not relation to nations but to disciples for the word which is put for them in that place is autous not auta which it should be if it had relation to nations Answ 1. But I pray you who but your self ever saw in this Text the word Disciples to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them may have relation There is no such word either in any usuall translation or in the Originall 2. What necessitie or likelihood is there that your supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples should be antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Because forsooth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know you not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations though in voyce it be Neuter yet in signification it is Masculine Signifying men in the Nations or Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines in Gentibus or Gentium or Gentiles You sure would never have been so confident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples if you had but consulted with Lylies Rules who tels you of a figure called Synthesis when a sentence is congruous in sense Synthesis est ocatio congrua sensu non voce Gens armati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not in voice and brings an example like to this The Armed nation which figure is very frequent in the Greeke language to instance onely in this same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.17 And all the nations upon whom my name is called upon them where you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom and them answering to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentes And I beleeve where you finde a Relative in Scripture answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most frequently if not alwayes it is the Masculine gender as Act. 28.28 to the Gentiles is sent this salvation and they shall heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13.48 The Gentiles hearing glorified the word of the Lord and they beleeved so many as were ordained unto eternall life Rom. 2.14 15. When the Gentiles not having the law do by nature the things of the law these having not the law are a law to themselves which shew the work c. Insomuch that your Criticisme hath greatly failed you here and so your foundation which you have laid to prove That all who are baptized according to Christs Commission proving but a meere conceit or self-deceit your building that you reare thereupon will vanish away Obiect If it be said Christ commanded the Apostles to teach or make disciples and then to baptize so that none are capable of Baptisme but those that have been taught or made disciples first Answer 1 To this I answer First This cannot be gathered by any necessary consequence from the connexion of the words any more then it may be concluded from the same verse that none may Teach or Baptize but Apostles or such as have authoritie and gifts of miracles and tongues to goe to all nations For as Baptizing is joyned with Teach so Teach ye is joyned with Go ye before and All nations after But if no wise man will deduce or yeeld to this conclusion None must either Preach or Baptize but those which have gifts and authoritie to goe into all nations for that end from the coherence of the words you must excuse us if we yeeld not to the deducing of your conclusion from the coherence viz. That none are to be baptized but those which have been first taught or made disciples Answer 2 Secondly I answer It is
let them looke backward unto their baptisme and their consecration unto God and their abrenunciation of the world and the devil transacted therein and remember that they were buried with Christ in baptisme and professed a death unto sinne and a resurrection to holinesse so that now it were a monstrous and absurd thing to live in sinne as for a dead man to rise or a living man to lie in the grave Remember you are not your owne but Christs who is your Lord and Master and so resolve to continue still doing his worke and resisting his and your soules enemies Thus the Apostle teacheth us from baptisme to fetch arguments of sanctification both for the mortifying of our corruption and for the quickning of us to holinesse Rom. 6.1 2 3 4 c. Fifthly In times of doubt desertion temptation to distrust c. Christians should have recourse to the consideration of their baptisme and remember the ancient love of God to them in their infancy in taking them into his family and undertaking to be their God in baptisme wherein the whole Trinitie Father Sonne and Holy Ghost became ours giving us under seale assurance of pardon and peace direction and support perseverance and salvation So that let our temptations miseries and discomforts be what they will if we can but cast our eye back on baptisme and the covenant of grace sealed therein we may gather strong consolation therefrom And if we can in these and such like particulars testifie our prizing and improvement of our baptisme we shall not easily be cheated of it or drawne to question whether we were ever truly baptized seeing we daily find the comfortable fruits and effects thereof not shall we give occasion to others to queston whether our Infant baptisme were true baptisme when we give a reall demonstration to them that by vertue of the covenant of grace sealed therein unto us we walke as Christians in all holy conversation Sixthly this may serve to stirre up the Ministers of Christ among whom I professe my selfe the meanest and unworthiest of any that seeing there are so many pragmaticall deceivers abroad to seduce Gods people not afraid to call in question well-grounded truths buzzing into the eares of the simple such things as tend to the overthrow of Christian consolation and chearfull obedience speaking perverse things by which they overturne whole houses This I say should stirre us up if there be any conscience of our owne weightie duty and dreadfull charge any sparke of compassion to mens soules love to the truth or zeale for Gods glory to endeavour to prevent the inundation of errours rents distractions licentiousnesse and profanenesse that will unavoidably follow upon the plucking up of these flood-gates to the overflowing of the Church if some speedy remedy be not applied which belongs to the Ministers of Christ principally should it not grieve us to heare this holy function of the Ministery spoke of so disdainfully as it is in this Pamphlet answered as if our Ministers were but a company of ignorant covetous and ambitious men And oh would too great occasion of this imputation were not given by too many of our Ministers Woe to the world saith Christ because of offences Luk. 17.1 2. but woo to them by whom offences come They that runne into these errours of Anabaptisme by occasion of the badnesse of some Ministers shall not thereby be excused nor escape the woe unlesse they repent But it had beene better for those men never to have meddled with the Ministery yea to have beene throwne into the bottome of the sea with a milstone about their necks when they undertooke the charge of soules who by their ignorance lazinesse covetousnesse pride and superstition have given occasion unto some to raile on our Ministery as Antichristian And it is apparent that these errours are growne so rife and over-spreading through the silencing of good Ministers and setting up and maintaining of such as have beene carelesse and scandalous Therefore it greatly concerns all good Ministers to seek a remedie to this evill 1 Tim. 4.15 2 Tim. 2.15 2 Tim. 4.2 by giving attendance to reading exhortation and doctrine To study to shew themselves approved workmen of God that need not to be ashamed rightly dividing the word of truth yea to preach the word in season and out of season rebuking and reproving and exhorting with all long-suffering and doctrine seeing the time is come when people will not endure sound doctrine but after their owne lusts heape to themselves Teachers having itching eares If ever they had need t is now to hold fast the faithfull word that they may be able by sound doctrine both to exhort Tit. 1.9 10 11. and convince the gain-sayers Because there are many unruly vaine-talkers and deceivers whose mouthes must be stopped who subvert whole houses teaching things which they ought not There is great need that Ministers should take heed to themselves Act. 20.28 29 30. to the flock over which the holy Ghost hath made them Overseers to feed the Church of God which he hath purchased with his owne bloud seeing grievous wolves are entred among us not sparing the flock and from among our selves are men risen which speak perverse things to draw disciples after them These exhortations of the holy Ghost and many more in Scripture to call us to our dutie were never more seasonable and necessary In obedience to which charges of God let us therefore by painfull studie constant preaching fervent prayer and holy conversation fit our selves for employ our selves in and procure authoritie to the work of the Ministery that we may be free from the bloud of all men and that the people may be no more as children carried about with every winde of doctrine nor for want of plenty of pure streames be forced to drink up the puddle waters of errours and delusions Lastly The consideration of the pragmaticalnesse of many in these dayes to impoyson the mindes and trouble the hearts of Gods people with strange doctrines and dangerous errours who doe not onely creepe into houses to pervert the simple but also are so bold as to divulge their opinions to the danger of many souls as it appeareth by this Pamphlet answered and the effects it hath wrought The consideration I say of the boldnesse of such persons and of the distractions and unsettlednesse of the hearts of Gods people by occasion thereof should stirre us up every one in his place to doe what we can for applying a remedy to this miserable distraction and spreading sore Let us receive the truth in the love thereof 2 Thess 2.10 11. 1 Joh. 4.1 lest God be provoked to give us over to strong delusions to beleeve lyes Let us not be so fond as to beleeve every spirit but try the spirits whether they be of God Let us labour for soundnesse of judgement that we may discern between things that differ But especially that we may procure a generall
fancies of your owne braine that you have vented before I will not think it burdensom to answer you though in some things the same for substance that hath been said before That you say viz. the Iewish Church-state and old Covenant being constituted upon nature and the naturall seed of Abraham Answ I pray you can you tell what you meane when you say that the Iewes Church-state was constituted upon nature and the naturall seed of Abraham I am sure you speake not according to Scripture that I say not nor according to sense or reason As far as I can apprehend when you say it was built upon nature If you have any meaning in these words and doe not let them fall from you at randome it must be understood either first that nature was the ground cause of this covenant or secondly that naturall blessings were onely bestowed in this covenant or thirdly that this covenant was made onely with the naturall children of Abraham all which are manifestly false For first if your meaning be that this covenant was grounded on nature so that nature was the cause of it you must either meane the nature of God as contradistinguish't to his will and good pleasure or the nature of Abraham The nature of God was not the cause of it for what God doth by nature his nature being the cause he doth eternally necessarily unchangeably so as he cannot but doe it as to know himselfe and all things knowable to love himselfe Or if you meane that the nature of Abraham was the ground of this covenant it is as false for there was nothing in Abraham by nature that put difference between him and others Deut. 7. Iosh 24. Rom. 4. Or if you meane God onely bestowed temporall blessings in this covenant that is palpably and execrably false also God was their God in the old covenant circumcised their heart to love him feare him and obey him and trust in him he gave remission of sinnes and sanctification under that Covenant which were not naturall blessings Or thirdly if you meane that that Covenant was made with Abrahams naturall posteritie there is no appearance of truth in it for bond-men and those that were bought with money and Proselytes of any nation or stock whatsoever were admitted into this Covenant Gen. 17. Exod. 12. You adde This to wit the Christian Church-state upon grace and the spirituall seed of Abraham Answ So was the old Covenant to use your phrase constituted on grace Gods free favour was the cause of it and the graces of the Spirit bestowed as truly under it though not so plentifully and clearely as now as these phrases expresse Gen. 17. Deut. 30. Mal. 2.5 I am God all-sufficient I will be thy God I will circumcise thy heart and the heart of thy seed to love the Lord thy God c. My Covenant was with him of life and peace Secondly if you meane by the spirituall seed of Abraham Iesus Christ the seed of the woman that was to breake the Serpents head Gen. 3. Joh. 8. Rev. 13. 1 Tim. 2. in whom the Covevant was made with our first parents fallen at the seeing of whose day Abraham rejoyced in whom God promises that all the Nations of the earth should be blessed the old Covenant was made with Abraham in him who is the Lambe slaine from the foundation of the world who is the onely Mediatour between God and man and by whom alone Abraham and all the faithfull have had communion with God You adde That therefore termed Israel according to the flesh and of the circumcision of the flesh this Israel according to the spirit and of the circumcision of the heart Rom. 2.28 29. 4 6 7 8. Col. 2.11 Answ No such thing appeareth in those Scriptures Take heed how you falsifie Gods word would you perswade men that God gave not circumcision of heart under the old Covenant that because all were not right Israelites that were Abrahams seed therefore none were that because he is not a Iew that is one outwardly therefore none under the old covenant were inwardly Iews because true Christians are circumcised with a circumcision without hands therefore the Iewes were not circumcised but onely with hands not spiritually Let any man examine those Scriptures and see whether from thē it can be gathered that all under the old covenant had onely circumcision of the flesh and that all under the new covenant have circumcision of the spirit It will appeare to any judicious Reader that here are two or three notorious falsehoods with a grosse perverting of Scripture in this short sentence The first That the Iewish Church-state or old covenant is called Israel according to the flesh or circumcision of the flesh but the Gospel-state Israel according to the spirit or the circumcision of the heart wherein are infolded more untruths then one Secondly that therefore they are so called because that was constituted on the naturall seed of Abraham c. The abuse of Scripture appeares that these Scriptures neither prove the antecedent nor sequele nor consequent neither make any thing for his purpose as if it would not be overtedious to stand upon and needlesse to any men of judgement might be shewed But such uttering of falshoods and then propping them with Scriptures to abuse the simple is ordinary almost in every page and sometimes frequent in one page as may appeare by the answer though I have not said so much in expresse words before neither should have said so now but that I consider such is the weaknesse of some Readers that what they read if Scripture be brought for proofe thereof though never so impertinently abusively and perversely they thinke it must goe for currant Thirdly that you say a state of bondmen or servants so as in that state an heire or beleever differed nothing from a servant though he were lord of all c. Gal. 4.7 Answ That under the Old Testament the Church of the Iews was an heire yea lord of all though in regard of its infancie and immaturitie nothing differing from a servant as being held under the tutourship of the Law this I say is sufficient to prove that the Church of the Iewes and the Christian Church is one and the same for substance and under the same Covenant in all essentialls For all know that a sonne and heire is the same for substance and in person at three yeares old and at thirty though altered in some accidentall priviledges at riper yeares And hence your fancie of the Iewish Church being constituted on nature is quite overthrowne For if the Iewish Church was heire and lord of all beleevers were then children though in minoritie and under tutourship How were they children not by nature for Christ onely is the Sonne of God by nature therefore by grace and so they were under a Covenant of Grace Thus powerfull is the word of truth to overthrow those errours that ignorant men would abuse and force it
to maintaine and yet you are not afraid nor ashamed to father this errour upon Christ himselfe and would force his words to the Iewes to sound this way Ioh. 8.31 And among other your toyes that you would fasten on him which are not worth the examining unlesse a man had more time then he knew how well to bestow you bring him in speaking thus in the conclusion of your paraphrase that you make on his words to the Iewes You see then how that Covenant of Circumcision made with Abraham and you his naturall seed was to be an everlasting Covenant in your flesh to wit in me that was to come of your flesh Gen. 17.13 Answ First is not this notorious presumption to father such a fancy as this on Christ to call the flesh of the Iews fore-skinne Christ himselfe for that by the flesh in which Gods covenant was is meant the fore-skin wherein God set the signe and seale of his covenant is apparent by comparing the 10 11 12. verses of Gen. 17. together Secondly If that were an everlasting Covenant which God made with Abraham and the Israelites and made with them in Christ though Christ was not that flesh in which circumcision was made both which you grant here and the Scripture plentifully proveth then certainly was the covenant made with the Iewes and with us all one for substance seeing they and we have one Mediatour and seeing the old dispensation of the covenant is abrogated how was that an everlasting covenant but as the same covenant is perpetuated now in the Evangelicall dispensation of it But you will have Christ give this reason that by the flesh wherein the covenant of circumcision was to be is meant Christ because Christ was to come of their flesh Answ Was he so Was Christ to come of the flesh of strangers and Proselytes or of all the posteritie of Abraham which had the covenant in the flesh Did Christ come of the flesh of all that were circumcised which must needs follow on this conceit What prodigious opinions doth this mans braine conceive and father on Christ After you come as you say to shut up all thus That it is apparent that infants of Christian parents cannot warrantably be baptized untill they manifest and declare their faith by profession as is apparent first from the doctrine and practise of Iohn Matth. 3.6.8 9. Mar. 1.4 Secondly of Christ and his Apostles Ioh. 3 22. compared with 4.1 2. Act. 2.38.41 and 8.12.36 37. Thirdly by the tenour of the commission Mat. 28.29 Mar. 16.15 16. Answ No su h thing is apparent from these Scriptures as is first sufficiently shewed by the foregoing reasons Secondly by the fore examination of those Scriptures and grounds you build upon Thirdly in none of those places doe you finde baptisme so restrained to those that professe the faith that it should be lawfull for none else to have it Fourthly I adde if abusing the Scriptures and inventing and avouching new and monstrous errours may make your opinion for which you plead to be apparent truth then indeed you have made appparent what you say otherwise not Fiftly though in mine answer to that Scripture Matth. 28.29 I hope sufficient hath been said to answer all other Scriptures of that kind yet because some put great confidence in that Mar. 16.15.16 for this opinion though it be the same for substance with the other Mar. 16.15 16. I will adde a little in this place though happily the same for substance that hath beene said The words of Christ are these Go ye into all the world and preach the Gospel unto every creature He that beleeveth and is baptized shall be saved he that beleeveth not shall be damned To make it appeare that nothing can be gathered to confirme the adversaries opinion note these foure things First Here our Saviour doth not forbid his Disciples to baptize any that want actuall faith or confine baptisme to beleevers or expressely shew who should be baptized and who not onely he shews who should by saved viz. those that beleeve and were baptized and who should be damned viz. those that beleeved not so that it is strange that men should promise to themselves any patronage for Anabaptisme from this place Secondly If any should say that though here it be not expressed that beleevers onely are to be baptized yet it may be hence gathered and is implied from the order and connexion of the words He that beleeveth and is baptized so that men must beleeve before they be baptized I adde secondly That no such thing can be necessarily implied by the series of the words which I prove by this very Text. First it would by as good consequence follow that none ought or can preach the Gospel be meanes of working faith baptize or helpe toward salvation but those who have received Apostolicall authoritie and gifts to goe into all the world and preach unto every creature for the connexion and order is alike but no man will yeeld this consequence Secondly by as good and better consequence you might gather that none shall be saved but those that beleeve and are baptized which is false for whatsoever you hold I conceive that none but those that are given over to strong delusions will hold that all the children of Christian parents that die before they come to actuall faith must remedilesly perish and as for the absolute necessitie of baptisme to salvation if with the Papists you hold it will easily be confuted from this Scripture shewing that not want of baptisme where it cannot be had and is not wilfully contemned but unbeleefe condemneth Yet there is as good reason for these inferences from this place as for that you would imply hence Or thirdly that nothing but unbeliefe can be the ground of damnation might as well be concluded hence as that nothing but faith can be the ground of baptisme whereas not onely unbeleife but every sinne is damnable and without repentance will bring damnation Thirdly I answer to this Scripture that though it were granted that the Apostles who were to gather a Church out the unbeleeving world and take them into Covenant that were out of Covenant might not baptize any but those who by professing faith tooke hold of the covenant from which before they were aliens and their families who were now received into covenant with them yet it doth not follow that the children of parents in covenant and so in Covenant themselves should be denied baptisme though they want actuall faith for there is not the same reason of a Church gathered and to be gathered as that latter part He that beleeveth not shall be damned if it be understood of actuall faith must be restrained to the present time and matter for to those that were out of Covenant actuall faith was necessary to bring them and theirs within covenant So that the Gentiles to whom the Apostles were to preach must of necessity actually beleeve else they could not