Almighty God Jesus Christ nor his Apostles neither commended for baptizing any one Child or Children nor reproved for neglecting to baptize such then Infants Baptism is not of nor from God. But no Man or Woman was at any time or times either commended by the Almighty God c. for baptizing any one Child or Children nor reproved for neglecting to baptize such Ergo Infants Baptism is not of nor from God. This Argument remains good and unanswerable unless they can shew us that there is some Gospel-Ordinance and universal Duty injoyned on Men that no Man or Woman was ever commended for doing it nor reproved for neglecting it when they can shew that this Argument will be invalid That Doctrine that reflects upon the Honour Care and Faithfulness of Jesus Christ our blessed Mediator and glorious Law-giver or renders him less faithful then Moses and the New Testament in one of its great Ordinances nay Sacraments to lie more dark and obscure in God's Word than any Law or Ordinance of the Old Testament did cannot be of God. But the Doctrine of Infants Baptism reflects upon the Honour Care and Faithfulness of Jesus Christ c. or renders him less faithful than Moses and the New Testament in one of its great Ordinances nay Sacraments to lie more dark and obscure in God's Word than any Law or Ordinance of the Old Testament Ergo Infants Baptism cannot be of God. The Major certainly none will deny The Minor is easily proved Can any thing reflect more upon the Honour of Christ c. than this as if he should neglect to speak out his Mind and Will to us plainly or be so careless about it that sorry Man is forc'd to try his Wit to supply what is defective and wanting in this Matter in Christ's Word for he is strangely left of God and benighted who will not confess Infant Baptism to need much of humane Craft and Cunning to make it out from Christ's New Testament and when he has done all he leaves it as doubtful as he found it in the Judgment of indifferent Persons Did Moses deal thus with the Children of Israel No no. How careful was he to deliver every Law Statute and Ordinance exactly particularly the Law of the Passover Do but read how careful and circumspect he was in that in all respects and matters relating to it Nay and the Wisdom of God was such to leave nothing then in the dark but gave order that all Things might be made plain that he that run might read it and he that did read might know the Duty i. e. the Statuâ—e or Ordinance tho in many things they might need instruction how in a right Spirit to be found in it and what it signified But I dare affirm no Man who reads the New Testament from the beginning of Matthew to the end of the Revelations a thousand times over shall ever from that Holy Word or any place or part of it find it to be his Duty to baptize his Child the Word of God is powerful in convincing Men of their Duties as well as of their Sins but in this it fails it has no Power to convince Mens Consciences The Faith of Persons must stand in the Wit and Subtilty of Men in respect of Infant-Baptism and not in the Power of God and efficacy of his blessed Word Let some shew us the Person who only by reading the New Testament was convinced of Infant-Baptism though 't is true divers by reading of the Writings of Learned Men and their subtil and sophistical Arguments for so I must call them have been perswaded to believe it to be of God. Yet after all some of them have plainly signified the great Ground and Argument they build upon is this viz. Because such and such Learned Godly and Wise Men assert it to be a Truth of Christ So that it appears very clear they build their Faith herein not upon the Authority of God's Word but upon the Credit and Authority of Men. But certainly it must needs as I said reflect upon the Honour and Faithfulness of Christ to conclude Infant-Baptism to be of God for can any think the Lord Jesus would leave so great an Ordinance or Sacrament of the New Testament so obscure and dark in his Sacred Word had it been his Mind that Believers should baptize their Children since the Apostle magnifies Christ's Faithfulness who is the Son above that of Moses who was but the Servant And Moses verily was faithful in all his House as a Servant for a Testimony of those things which were to be spoken after Hebr. 3. 5. But Christ as a Son over his own House c. ver 6. and therefore was counted worthy of more glory than Moses ver 3. Besides do but consider what Darkness and Confusion the Asserters of Infant-Baptism seem to be in about the Proof and Right they say Children have to it 1. Some of them say it depends wholly upon the Authority of the Church 2. Others dare not baptize them but as Believers and Disciples and therefore affirm they have Faith c. 3. Others can't believe this and therefore though they likewise baptize them as Believers yet get Sureties to stand for them 4. Others say they have a Right by the Faith of their Parents some are for baptizing all Children others none but the Children of Believers 5. One says if either of their Parents are Believers they may be baptized some say both Father and Mother both must be godly Persons and in the Covenant of Grace or else the Child has no Right to be baptized No marvel when Men have lost their way they are thus lost in a Wilderness That Ordinancé God has made no Promise to Persons in their Obedience thereto nor denounced any Threatning or Punishment on such who slight neglect and contemn it it is no Ordinance of God. But God has made no Promise to Persons who baptize their Children nor denounced no Threatning or Panishment on those who slight neglect and contemn it Ergo Infant-Baptism is no Ordinance of God. Let any such who assert Infant-Baptism shew us a Promise to the Obedient herein or a Threatning denounced against the Disobedient thereto and we will say no more There are Promises made to Believers in their being baptized that 's evident and Punishments threatned on such who reject the Counsel of God in that respect the like there is in respect of any other Gospel-Ordinance but none of this in the Case of Infant-Baptism CHAP. X. Wherein the great Arguments and pretended Scripture-Proofs for Infant-Baptism concerning the Covenant Circumcision and Infants Church-membership are Examined and Answered ONE main and great Argument the Pedobaptists bring for that practice is this viz. Children of Believers are in Covenant as well as their Parents The Covenant made with Abraham was the Covenant of Grace or Gospel-Covenant to which the Seal of Circumcision was annexed and as Circumcision belonged to the Children of the
the Church whose Officer he is to a disorder'd Error if he cleave not to the Institution which is to Dip. What abundance of Betrayers of the Truth and Church too have we in these days How little is the Institution or Practice of the Primitive Christians minded amongst many good Men and where is the Spirit of Reformation And doubtless that famous Author and Learned Critick Casaubon was in the right will you have his words I doubt not saith he but contrary to our Churches Intention this Error having once crept in is maintained still by the Carnal Ease of such as looking more at themselves than at God stretch the Liberty of the Church in this case deeper and further than either the Church her self would or the Solemness of this Sacrament may well and safely admit Afterwards further saith I confess my self unconvinced by Demonstration of Scripture for Infants Sprinkling But Oh! how hard is it to retract an Error which has been so long and generally received especially when there is Carnal Ease and Profit attending the keeping of it up and when the contrary Practice I mean dipping is look'd upon so contemptible a thing and those who do it are daily by the ignorance of foolish Men reproached and vilified as it is now as well as in former days Acts. 8. 38. And they went both down into the Water both Philip and the Eunuch and he baptized him We may see saith Calvin what fashion the Ancients had to administer Baptism for they plunged the whole Body into the Water The use with us is now saith he that the Minister casts a few drops of Water only upon the Body o◠upon the Head. And upon John's baptizing in Aenon near Salim Joh. 3. 23. saith the same Calvin From this place we may gather that John and Christ administred Baptism by plunging the whole Body into the Water The Learned Cajetan upon Mat. 3. 5. saith Christ ascended out of the Water therefore Christ was baptized by John not by sprinking or by pouring Water upon him but by Immersion that is by dipping or plunging into the Water Moreover Musculus on Mat. 3. calls Baptism Dipping and saith the Parties baptized were dipped not sprinkled Object But it is still objected Sprinkling is Baptizing say you what you will and Baptism signifies Sprinkling as well as Dipping Answ To this we always answer and again say and testify that the Greek word to sprinkle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo and that the Translators themselves never so much as once in all the New Testament render Baptism Sprinkling and where is the Man that affirms the word signifies Sprinkling Object But the word Baptizo will bear VVashing Answ VVe answer then 'T is such washing as is done by dipping so much as is baptized or washed is dip'd and your Rantism is no washing and we also say and that too with good Authority that though the word Baptizo doth sometimes allow of that Acceptation yet it is not the direct immediate genuine and primary signification of it for that is to dip or plunge as you see in the Lexicons But at the best 't is but indirectly collaterally by the by as one observes so meant or improperly and remotely that it so signifies And we ask Whether when we try any Matter by the signification of the word as 't is in the Original we shall go to the direct original prime and proper or to the occasional remote indirect and improper signification to be tried by Your practice it seems is built only upon the indirect improper and remote acceptation of the word and therefore is at best only an uncouth indirect improper and far-fetch'd practice and indeed as the word is found in Scripture respecting Christ's Ordinance of Baptism it is evident to all what it signifies Object But the Pharisees Mark 7. 4. held the washing of Hands Vessels Cups Pots and Beds c. and there VVashings are called Baptism Answ Yea and what then for saith Mr. Wilson to baptize is to dip or plunge primarily and signifies such a washing as is used in Bucks wherein Linnen is plunged and dip'd and thus they wash'd their Vessels Hands and Cups viz. they swilled rinsed cleansed and totally washed dip'd or wetted them all over with VVater or else you may be sure it could never be said they baptized them But Sirs who-ever washes Hands Cups Pots or Beds by sprinkling a few Drops of VVater upon them there is no washing by such a kind of Sprinkling O that you would give over such Arguing since the practice of Baptism in the Primitive Times doth as you have heard evidently shew that the Baptized were always dipped all over in VVater Certainly 't is no Baptism at all if not so administred Object Doth it follow that we must Baptize so now That was in a hot Country but we live in a cool Climate and when Children were Dipt some of them died and God will have Mercy not Sacrifice Answ Ought you not to make God's VVord your Rule Have you a Dispensation to make the Commandments of God void by your Traditions VVe conclude the Institution of Christ and the Practice of the Primitive Church ought to be followed in all things as near as we can But you say this is a cold Climate Pray Sirs did not Christ when he gave forth his Commission to his Apostles to teach and make Disciples and Baptize bid them go into all the World and into all Nations VVere they not to go into cold Countries as well as Hot And were they not to teach the same Doctrine and administer the same Ordinances alike where-ever they come Or did he tell them they should Baptize those in hot Countries that were Disciples and Rantize such who received the Word in cold Countries Unless you can prove this I am sure all you say is nothing Certainly you were as good never pretend to Baptize but wholly deny it and cast it off as a low and carnal Thing as some do as to do another thing in the room of it which Christ never commanded and call it his Ordinance Which we do declare and testify by the Authority of God's VVord and a great Cloud of VVitnesses who all understand the Greek Tongue may be better than some of you do that 't is no Baptism at all but a thing of Man's devising brought in in the room of Christ's Baptism and unjustly fathered upon him Sirs How dare you In the Name of the Father Son and Holy Ghost say I Baptize thee c. when you do but Rantize the Person for you neither dip the Person nor wash him Has the Holy Trinity given you any Authority so to do For God's sake for time to come use the Names of those Persons by whose Authority it was first set on foot and given forth till you can shew you have Authority from Jesus Christ to sprinkle or pour a little VVater upon the Face of a poor Infant or an adult
know not nor consider this Order which God used in Covenanting with them in Baptism deal preposterously over-slipping the Commandment of Repenting and Believing It appears to me as if God will sometimes make Men speak the Truth whether they will or no and confirm his own blessed Order though they contradict their own Practice thereby Paraeus the same Person saith upon Mat. 3. 5. shews that the Order was that Confession as a Testimony of True Repentance go first and then Baptism for Remission of Sins afterwards What Commission our Brethren have got who sprinkle Children I know not let them fetch a thousand Consequences and unwarrantable Suppositions for their Practice it signifies nothing if Christ has given them no Authority or Rule to do what they do in his Name Natural Conâ—sequences from Scripture we allow but such which flow not naturally from any Scripture we deny Can any think Christ would leave one of the great Sacraments of the New Testament not to be proved without Consequences For I am sure there is no Baptism to be administred before the Profession of Faith in the Commission nor no where else in Christ's New Testament and that Faith is required in the second place as pre-requisite unto Baptism is very plain from Mark 16. 16. They must be Believers none are fit Subjects of Baptism but they that believe and are capable to believe He that believeth and is baptized shall be saved c. not he that is baptized and then believes Take heed you do not invert Christ's Order and if there is no Baptism to be found in the New Testament to be practised before Faith much less Sprinkling or Rantism is there required CHAP. VII Proving Believers to be the only true Subjects of Baptism from the Apostles Doctrine and the Practice of the Primitive Churches WE read that the Apostles according to the Commission Christ gave them preach'd the Gospel of the Kingdom having received the Spirit from on high and began at Jerusalem as he had commanded them and so endeavoured to make Men and Women Disciples i. e. bringing them to the sense and sight of their Sins and knowledg of their lost and miserable condition by Natâ—â—e as being unconverted and without Christ and in Acts 2. where Peter preached the first Sermon that was preached after the Ascension of the Lord Jesus And when they heard this the Text saith they were pricked in their Hearts and saiâ— unto Peter and the rest of the Apostles Men and Brethren what shall we do then said Peter REPENT AND BE BAPTIZED every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost c. And then they that gladly received the Word were baptized and the same day there was added to them about three thousand Souls Pray observe the Footsteps of this Flock I mean the manner of the Constitution of this Church it being the first Church that was planted in the Gospel-days it was the Church at Jerusalem and indeed the Mother-Church for evident it is all other Gospel-Churches sprang at first from this and hence some conceive the Apostle calls this Church Jerusalem above being the Mother of us all said to be above not only because she was in her Constitution from Heaven or by Divine and Evangelical Institution but also might be said to be above in respect of Dignity or Priviledg being first constituted and having the first Fruits of the extraordinary Gifts of the Spirit poured out upon them and besides having all the great Apostles at first as Members with her and hence 't is that all other Churches were to follow the Church of God that was in Judea and were commended in so doing and certainly 't is the Duty of all Churches so to walk unto the end of the World. But to proceed Acts 8. we find Philip being by the Providence of God cast into Samaria he preaches Jesus Christ to them and when they believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ they were baptized both Men and Women not till they were Disciples and did believe were any baptized Men and Women not Children not them and their little Babes if Philip had so done he had acted contrary to his Master's Commission In the same Chapter we find he preached Christ to the Eunuch also And they came to a certain Water and the Eunuch said See here is Water what doth hinder me to be baptized ver 37. And Philip said If thou believest with all thine Heart thou mayst And the Eunuch answered and said I believe that Jesus Christ is the Son of God And they both went down into the Water both Philip and the Eunuch and he baptized him There must be Faith or no Baptism thou mayst or thou oughtest 't is lawful or according to Christ's Law i. e. his Commission A Verbal Profession is not sufficient say our late Annotators on this place Philip in God's Name requires a Faith as with all the Heart and not such as Simon Magus had who is said to believe and be baptized vers 13. this was say they the only thing necessary either then or now if rightly understood How was it known saith Mr. Baxter but by their Profession that the Samaritans believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ before they were baptized both Men and Wome and saith â—he Philip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God. Moreover in the tenth of the Acts we find Cornelius and those with him were first made Disciples by Peter's preaching and the Spirit 's powerful Operation and then were baptized Who can forbid Water saith he that thest should not be baptized who have received the Holy Ghost as well as me And he commanded them to be baptized in the Name of the Lord Jesus that is by the Authority of Christ according to the Commission So in Acts 16. when the poor trembling Jaylor was made a Disciple i. e. did believe with his whole House on the Lord Jesus Christ he was with his whole House baptized so Lydia believed and was baptized Acts 16. 14. the like in Acts 18. Crispus believing on the Lord and many of the Corinthians hearing believed and were baptized The Chief Ruler believed with all his House and were baptized he believed his House believed the Jaylor believed all runs in their believing all must by believing be made Disciples or not be baptized Luther saith that in Times past the Sacrament of Baptism was administred to none except it were to those that acknowledged and confessed their Faith and knew how to rehearse the same and why are they now See Mr. Baxter in his sixteenth Argument against Mr. Blake if there can be no Example given in Scripture of any one that was baptized
say that concerning the baptizing of the Adult both Jews and Gentiles we have sufficient Proof from the 2d 8th 10th and 16th Chapters of the Acts but as to the baptizing of Infants they can meet with no Example in Scripture Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our blessed Saviour He that believeth and is baptized shall be saved but he that believeth not shall be condemned plainly thus Faith and Baptism will bring a Man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism saith he be necessary so is Faith much more for the want of Faith damns absolutely it is not said so of the want of Baptism If Paul declared the whole Counsel of God unto the Churches and Primitive Christians and yet never declared or made known to them Infants Baptism Then Infants Baptism is none of the Counsel of God. But Paul did declare unto the Churches and Primitive Christians the whole Counsel of God but never declared any thing to them of Infants Baptism Ergo. The Major Proposition can't fairly be denied and as to the Minor see Acts 20. 27. For I have not shunned saith he to declare unto you all the Counsel of God. It appears by the Context that he concluded he could not be pure from the Blood of all Men if he had not been faithful in this matter i. e. in making known all the whole Will of God to them Paul was the great Apostle of the Gentiles and he spake these words to a Gentile Church viz. the Church at Ephesus and therefore it is the more remarkable God hath by his Mouth made known all things that are necessary for us to know or understand of his Counsel or our Duty See our late Annotators on this Verse God's Decree to save all that believe in Christ or the whole Doctrine of Christianity as it directs to an holy Life whatsoever God requires of any one in order to a blessed Eternity this is that which say they the Pharisees rejected Luke 7. 30. and so do all wicked and ungodly Men who refuse to take God's Counsel or to obey his Command Now Baptism is that part of God's Counsel which the Pharisees rejected against themselves Moreover in Chap. 19. it appears he opened and explained that great Ordinance to those Christians at Ephesus at the first Plantation of the Church there but not a word of their Duty to baptize their Infants nor was there any reason he should it being none of God's Counsel If whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or left therein then Infant-Baptism is not of God. But whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture c. and yet Infant-Baptism is not contained therein Ergo Infant-Baptism is not of God. That the Holy Scripture contains in it all things that are necessary for us to believe and practice in order to Eternal Life is acknowledg'd by all worthy Men both Ancient and Modern and that Infants Baptism is not contained in the holy Scripture we have proved The holy Scriptures saith Athanasius being inspired from God are sufficient to all Instructions of Truth Isychius saith Let us which will have any thing observed of God search no more but that which the Gospel doth give unto us All things saith Chrysostom be plain and clear in the Scripture and what things soever be needful are manifest there If there be any thing needful to be known or not to be known we shall learn it by the Holy Scriptures if we shall need to reprove a Falshood we shall fetch it from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lack that ought to be taught or learned we shall also learn it out of the same Scriptures Augustin saith Read the Holy Scriptures wherein ye shall find fully what is to be followed and what to be avoided And again he saith In these therefore which are evidently contained in the Scriptures are found all things which contain Faith manner of living Hope and Love. Let us seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Luther saith there ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the Holy Scriptures let other Teachers and Hearers with their Doctrine be accursed Basil saith that it would be an Argument of Insidelity and a most certain sign of Pride if any Man should reject any things written and should introduce things not written Let this saith Calvin be a firm Axiom that nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is contained in the Law and Prophets and after in the Apostolical Writings It is saith Theophilact the part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Bellarmine saith that though the Arguments of the Anabaptists from the defect of Command or Example have a great force against the Lutherans for as much as they use that Rite every-where having no Command or Example theirs is to be rejected yet is it of no force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture for the Apostles speak with the same Spirit with which they did write but this of baptizing of Infants is an Apostolical Tradition c. And lastly to close with this Argument take what Mr. Ball saith We must for every Ordinance look to the Institution saith he and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own pleasure and 't is our part to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he taught us If this worthy Man speak Truth as be sure he did and his Doctrine be imbraced certainly our Brethren must never sprinkle nay baptize one Child any more If no Man or Woman at any time or times were by the
any proof in the least i. e. that Christ must allow them an Ordinance because he shewed them the favour to take them up into his Arms. 'T is said he look'd upon the young Man and loved him must he therefore make him a Member of his Church whether he was sitly qualified for it or no Christ shewed many great Favours unto divers Persons that we do not read he admitted into his Church He may shew one Favour to you and yet deny you another which you may not be capable of receiving Young Children saith Luther hear not nor understand the Word of God out of which Faith cometh and therefore if the Commandment be followed Children ought not to be baptized Besides they might be Children able to receive Instruction as far as you know for such we take some times up into our Arms. Tertulllan speaking of this place saith Indeed the Lord said do not ye hinder them to come unto me let them come therefore while they grow to Years let them come while they learn and while come let them be taught let them become Christians when they are able to know Christ Why doth innocent Age hasten to the Remission of Sins Men will deal more wâ—rily in Worldly Assairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly one let them ask for Salvation that thou mayst appear to have given it to him See our further Answer to this Text Coap 9. Object 4. But Infants were commonly baptized before How can we saith Mr. Smythies imagine that our Saviour sent to baptize Nations in which Infants before had commonly been baptized and yet intend they should be excluded Answ This is a new kind of Argument but proves nothing For first 'T is denied that Infants by any Command of God were ever baptized in any Nation no not amongst the Jews much less among the Gentile Nations but if they had been baptized before he might as well have inâ—erred and much better Infants Right to the Sacrament of the Lord's Supper and have said Can we imagine Christ would have excluded them from that considering they were before admitted to the Passeover which there is no great cause to question But secondly We reason thus If they were before baptized either they were baptized as it was a Jewish Rite and Custom or else as an Heathenish one If Baptism of Infants before was a Jewish Rite it was either appointed of God or else a Tradition of their own If it was a Tradition of their own can you suppose our Saviour would go about to own and establish a Jewish Innovation or one of their human Traditions and if it were an Appointment of God it is very much that no Man ever found it out before in all the Old Testament But thirdly If there had been any such legal Ordinance it had been abrogated with all other Jewish Ceremonies which stood as the Apostle shews in Meats and Drinks and divers Washings and Carnal Ordinances imposed on them until the time of Reformation All those divers Washings that were under the Law it is evident ceased in the Establishment of the new Testament and therefore how abominable false is that which Mr. Smythies says concerning Gospel-Baptism Object 5. Our Saviour says he Pag. 88. took this Ordinance from the Custom of the Jews who were wont to baptize those who forsook Heathenism and embraced the true Religion And whensoever they made Proselytes they did not only baptize the Parent but the Child likewise Answ Did any Man assert till now the Baptism of Christ to be a Legal Rite or rather that it sprung from Human Tradition for 't is evident the Jews were not required to baptize them by any Appointment of God for Circumcision was the Rite by which Proselytes who were Males were added to the Jewish Church Besides doth not our Saviour plainly intimate that John's Baptism was directly from Heaven and not of Men And if Baptism had been so frequently practised amongst the Jews wherefore did they say to John Why dost thou baptize if thou art not that Christ nor Elias Joh. 1. 25. But doth not Christ say that the Doctrine he taught he received from the Father who sent him not from Moses nor the Jews I have not spoken saith he of my self but the Father which sent me gave me Commandment what I should say and what I should speak Now Baptism is positively called a Principle of his Doctrine it was he that instituted it and gave it forth Mat. 28. 19 20. as a pure Gospel-Ordinance as the alone Soveraign Lord and Law-giver of his Church Moreover if all those divers Washings and carnal Ordinances amongst the Jews are abolished as you heard before how came this supposed Jewish Rite to escape These things considered we may perceive 't is Ignorance through Tradition that makes a Pedo-baptist or rather a No-Baptist and not Ignorance as he affirms through length of time that makes an Anabaptist falsly so called Pag. 91. But 't is the knowledg of God's Word through the help of the Spirit by which they whom he so calls come to cast off that unwritten Tradition of Babes Rantism and to own no Baptism but that which Christ hath commanded and was practised in the Apostolical Church And whereas he affirms the baptizing of Children was all along used in the Primitive Church by the Holy Martyrs c. We answer It was never practised till the Church came to adulterate the holy Institutions of Christ and fell away to Error and Superstition For saith Curcellaeus in the two first Centuries after Christ Infant-Baptism was altogether unknown but in the third and fourth it was allowed by some few in the fifth and following Ages it was generally received into Custom And if the Custom of the Church is enough to justify Infant-Baptism it will oblige us as to receive many other Traditions or Ceremonies likewise Object 6. But there are divers very learned Men who hold Infant-Baptism Answ And are there not many very learned Men who are against baptizing them who say 't is an Invention of Men and no Ordinance of Jesus Christ Besides were not the Pharisees and Lawyers learned Men who rejected the Counsel of God against themselves being not baptized God's purpose is to confound the Wisdom of Man. If Learning once comes to be made an Idol of God may leave those learned Men to themselves and let them grope in Mid-day as in the Night notwithstanding all their Light Knowledg and Learning Besides there are learned Men of all Opinions many learned Cardinals Priests and Jesuits in the Church of Rome yet you will not make that an Argument to believe Transubstantiation and other Errors maintained by them Object 6. But there are many very holy and pious Men yea Pastors of Churches that are for the baptizing of little Infants Nay and why should so few learned Men be of your way if it were a Truth for most speak
of all Perswasions one with us they generally assert the same thing Justin Martyr speaking of the Lord's Supper saith This Food we call the Eucharist to which no Man is admitted but only he that believeth in the Truth of our Doctrine being washed in the Laver of Regeneration for Remission of Sins and liveth as Christ hath taught That is none were admitted to the Lord's Supper but such who were first baptized The same is hinted by a late famous Writer concerning Cyprian and other eminent Fathers about the 2d 3d Centuries viz No unbaptized Persons were admitted to the Communion of the Church Let them saith Austin that is the Catecumens pass through the Red Sea that is be baptized and let them eat Manna that is the Body and Blood of Christ This shews the practice of the Church in his Days Vrsinus saith Baptism is a Sacrament of entrance into the Church whence it cometh that the Supper is presented to none except first baptized Dr. Cave speaking of the Lord's Supper saith From this Sacrament are excluded all unbaptized Persons and such who live in any known Sin c. Baptism is saith Dr. Ames a Sacrament of Initiation Elton on Col. 2. 11. saith also That Baptism is the Sacrament of Incision or engrafting into Christ sealing up our setting into Christ which is only once done never after to be done again c. Mr. Strong says Baptism is a Sacrament of Initiation and the Ordinance of visible admission into the Church And as it is a Sin saith he to keep them out whose Right it is so it is a Sin also to admit them that have no Right because the Ordinance of Christ is abused and misplaced The Assembly say in their Catechism That Baptism is a Sacrament of the New Testament ordained by Jesus Christ for the solemn admission of the Party baptized into the Visible Church c. Every Soldier that must be admitted into an Army saith Mr. Baxter must be admitted by listing as a solemn ingaging Sign So every one that hath right to be solemnly admitted into the Visible Church must orderly be admitted by Baptism And again he saith We have no Precept or Example of admitting visible Members any other way therefore all that must be admitted visible Members must be baptized I might write a Book of things of this Nature as touching the Sentiments of worthy Writers being generally all of the same Belief and Practice howsoever in other things they may differ from us and one from another nor will those of the Church of England Presbyterians or Independants admit any as Members into their Communions as to partake of the Lord's Supper except they have been baptized in their sense they calling Sprinkling or Pouring Baptizing which we deny to be the Ordinance Object How dare you deny a Man admittance into the Church who is truly Godly and hath a lively Faith If he hath a right to Christ who is signified in the Lord's Supper may be be denied the Sign because he is not baptized Answ How dares any Man who fears God attempt to do any thing contrary to the Holy Pattern left in Christ's New Testament If Baptism was appointed to be an Initiating Ordinance into God's House 't is not only a Man's Piety that will serve the turn he must come into the Church at the Door Christ hath ordained or not come in at all If Lot should have offered himself to come into Abraham's Family which was then God's Church do you think Abraham would have admitted him though he was a Righteous Man unless he would first consent to be Circumcised which was an Initiating Ordinance at that time Certainly no though he should say he was not convinced of Circumcision yet that would not have excused him God's Laws are not to be dispensed with to gratify the Ignorance of Men. 'T is a Question whether Vzzah knew he ought not to put forth his Hand to support the Ark Yet for doing that thing God smote him with Death Ignorance will not be a sufficient Plea for doing God's Work in other manner than he has appointed How dares any Man who loves and desires to honour the Lord Jesus violate his Holy and Great Commission Matth. 28. or act and do contrary thereto who requires all Disciples to be baptized derogating from the Rule in one thing opens a Gap to other Disorders and it renders Christ's Institution a petty and indifferent thing you may as well dispense with the neglect or with the ignorance of Men in the Lord's Supper as well as so to do in respect of Baptism and let them abide Members who refuse to break Bread with the Church and yet would continue Members pretending ignorance perhaps they will tell you they can answer the End of that Ordinance in breaking their common Bread c. Object But doth not the Apostle say Such as are weak in the Faith receive you c. 1. It cannot be meant received into the Church because they that the Apostle there speaks of were in the Faith or visible Profession of the Gospel and were Members of the Church tho they were weak ones or but Babes in Christ 2. The weakness there meant was about eating Meats and observing days c. which were in themselves but indifferent things And will you render the great Sacrament of Baptism like to them It was no Sin to eat or not to eat but so it is not to be subject or not subject to Christ's Ordinances 3. The receiving there intends doubtless no more than this to let them abide in their Affections or receive them as poor weak Children to nourish and pity them and not to censure and judg hardly of their doubtful thoughts But to conclude since my honoured Friend and Brother Mr. William Kiffen hath but lately wrote so excellent a Book upon this very Subject I shall say no more to it but refer the Reader for his further satisfaction to that Treatise But to proceed to a little Improvement If Baptism be so great an Ordinance as it seems it is this may reprove all such who slight and dispise it and may stir up all to an honourable esteem of it and to move such who are convinc'd of it speedily to submit thereunto Let me conclude all with one use of Caution to my Brethren that are baptized as Believers and yet take liberty to walk in Communion with such Churches as dissent from them in respect of this Ordinance and sprinkle Babes I am more concerned about you than any other People because you seem to pull down with one Hand that which you Build with the other Our Brethren with whom you Walk may be more Excusable than you can be because they are faithful I would hope to their Light they will not have communion with any Persons whom they judg in their Consciences are Unbaptized but you believe those who have been only Sprinkled in Infancy are all Unbaptized
against those of your Perswasion Answ 1. The more cause of Grief But what though I must tell you God's Word is to be your Guide and not Men every Man must give an account to God for himself Moreover some Godly Men who have had great Light and were glorious Reformers too in their day yet lay short of some great Things and Duties as Jehosaphat c. who did not remove nor pull down the high Places 2. Light and Knowledg of Divine Truths have broken forth gradually When Reformation first begun those godly Men laboured to restore the doctrinal part of the Gospel and yet great Corruptions remained in point of Discipline which Errors God hath since by degrees discovered 3. Had the best and late Reformers for such you will find at last the Baptists to be in point of the Administrations of God's House and holy Temple been generally learned Men 't is very like this Truth would have been more readily received among such I mean learned Persons than we see now it is so hard a thing is Self-denial 4. Moreover the base Reproaches cast upon the true way of Baptizing hath doubtless laid a great many of good Men under Temptations there being hardly any one Truth that has been rendered more odious and contemptible than Baptizing i e. dipping of Men and Women in Water tho 't is generally acknowledged by all that no other Action then that was practised in the Gospel-days in the Administration of this Ordinance 5. Some say those Errors or unsound Principles as I look upon them to be maintained by divers Baptists who I doubt not are godly Christians have likewise hindred the Reception and Promulgation of this blessed Gospel-Institution among many worthy Persons and kept them may be from indeavouring their Satisfaction herein tho 't is strange that should be a stumbling Block to any sith there were many Christians in the Apostles Times who in many things did dissent and differ in as great matters one from another besides there are Men almost of all Perswasions that hold those very Principles 6. Others think the Remisness of some of the Baptized Churches about taking care of their Ministers hath contributed something to it also for nothing lies more clear in God's Word than that those who preach the Gospel should live of the Gospel yea have a comfortable Maintenance i. e. that they may be wholly sequestred to the Work of the Ministry and be in a capacity to give to others and so shew themselves Examples in Hospitality and that their poor Wives and Children after their Decease may not be exposed to Want and Poverty But I am glad to see it our Churches are now daily enlightned into this indispensable Duty and do endeavour to reform accordingly and would they also labour to follow the Primitive Saints in singing of Psalms and Hymns and spiritual Songs I do not doubt but it would add to their Comfort and Glory and many more than now do would joyn with us 7. But to proceed Be sure the Examples of the best Men under Heaven will never be a Plea sufficient for any in the day of Judgment in doing any thing in God's Worship that he has not commanded or given grounds for the Observation of or in their neglecting doing of that which he hath expresly required Shall any be allowed at the last day to plead thus viz. such and such good Men and able Ministers did say this was a Truth and my Duty surely no. 8. When Reformation is required of Men in so great a case as this viz. that which tends to the razing the whole Constitution or standing of their Church which has been also of such a long continuation it calls for great Resolution Courage and Self-denial which is hard for some Men to arrive at considering also what great Persons and Reformers have been on their side and they not seriously minding the words of the wise Man where he says that the Path of the Just is as a shining Light that shineth more and more to the perfect day the Church as it was then look'd out of the Wilderness but as the Morning and but as fair comparatively as the Moon but since blessed be God greater Light hath broken forth yea to such a degree that now she seems to be come forth as clear as the Sun c. And sad it is to see Men content themselves to walk only in that Light those worthy Christians had in the Morning of the Reformation and refuse to follow and embrace a higher and more clear and Sun-sshining Glory They might be accepted then since their Day did not afford greater Manifestations of Truth in those respects but it may not excuse our Brethren nor may they be accepted in following them sith Truth is broke forth more perspicuously in these latter times Object The People called Anabaptists lie under great Reproaches as if you baptiz'd People naked Answ 'T is no more than our Saviour foretold should befal his own People and faithful Followers They shall speak all manner of Evilâ— against you falsty for my Name sake c. I am not ignorant what odious Lies and Reproaches have been cast upon us in respect of baptizing Men and Women naked whereas 't is notoriously known to be utterly false and abominable which thousands can testify to the contrary who are of different Perswasions to us who daily see Persons of both Sexes baptized by us always in very comely and decent Garments provided on purpose upon that account Object You have been formerly stigmatized and accused as if you were against Magistrates or refuse to obey Kings and such as are in Authority and refuse lawful Oaths What say you to the Munster-Story Answ These things our Enemies know to be false and vile Slanders our Confessions of Faith from time to time do witness the contrary What People plead for Subjection to Government and Magistrates which God has set over us more than we always do And as touching that old Munster-Story of John of Leyden c. they that read the best Histories of that business may find many things to be false which are charged against those Anabaptists besides the Story of them was either written as some have very well observed by the malicious Papists their old mortal Enemies or else by envious Protestants who are willing to take up any base Reports and improve thoâ—e Sâ—â—ries to blast the Reputation of the whole Party Alas I could here soon recite some Writings of inveterated Spirits who have in as base a manner vilisied and calumniated the Episcopals nay and the Presbyterians and Independents also giving Instances both in respect of their vile Principles and Practices Certainly 't is a shame for any good Men to take up a Charge against so great a Party of godly Christians from the venemous Pens of such shameless Persons But suppose the Munster-Story as to matter of Fact were true and that some of