lastly you say their Baptism cannot be good because their Principle is to Baptise Adult Believers but not their Seed which is to Baptise but part of the believer whereas they should Baptise not only a part of him but all of him So that their Baptism is but a counterfeit Baptism Answer Is this to shew your great wisdom But are our Children a part of our selves and are we not believers without our Children How if our Children should prove unbelievers then I fear we shall not go for compleat believers but one part of us is a believer and the other part of us an unbeliever also then if your Child should perish but a part of you would be saved is it fit such stuff should be Printed Do not mistake your self you are one compleat Man and your Son another and you are no less compleat a Man if you have no Child at all So it you are a believer you are a compleat believer and want no part and if your Child is an unbeliever yet you are not less a compleat believer But you that Sprinkle only the Face I am sure you do not Baptise the whole person of a Child nor any part of it nor of the Adult neither What shall I call your Baptism In Page 187. you quote our three Queries but answer none of them 1. Whether Children are in the Covenant of Grace absolutely or conditionally â— Whether that can be an ordinance of Christ to which there is neither precept nor example 3. Whether in matters of meer positive right such as Baptism is we ought not to keep expresly and punctually to the revealed will of the Lawgiver Had you answered these three queris to the purpose you had done ten times more than what is contained in your whole Book But instead of answering you ask this question viz. where do you find any command for the Infant Seed of believers to stay till they are Adult to be Baptized 1. Answer Where did God expresly forbid Abraham to circumcise his Male Infants on the 7th or 9th day or not to circumcise Female Infants 2. There needs no Negative Law where there is a Law in the affirmative if on the 8th day it follows not on the 7th or 9th if Males only are expressed not Females so if believers if such who are taught and made Disciples by teaching are commanded to be Baptized then all must stay till they do believe and are taught and made Disciples before Baptized 3. Was not the Gospel think you planted in Joseph and Mary's House and yet the Holy Child Jesus stayed till he was about 30 years old before Baptized Also Gregory Nazianzen in his 4th Oration saith Dr. Duveil gives an instance of those who died without Baptism by reason of Infancy And the same Nazianzen saith he tho' he was a Bishops Son being a long time bred up under his Father was not Baptized until he came to Mans age and so Basil the Great who was born of pious Parents and instructed from his Childhood was not Baptized until a Man The like he says of Hiorem Ambrose Chrysostom Augustin c. Nothing of this nature ought to be done in Gods worship without authority from his worâ— prove if you can one Infant was Baptized from the beginning of Matthew to the end of the Revelations of John Arguments to prove that those Churches who are gathered by Faith and Repentance and upon the profession of Faith are Baptized which are called Anabaptists are true Churches of Christ which Mr. Shute denâ—es so to be 1. ARgument All those Churches who are rightin matter and form are true Churches But those Churches falsly called Anabaptists are right in matter and form â—rgo they are true Churches The matter of true Churches are godly person or true believers the true form is the order or 〈◊〉 of the Gospel Church viz. The Aâ—ult upon the profession of Faith and Repentance Baptized and so with joynt consent give themselves up to the Lord and one to another to walk in fellowship and commanion in all the Ordinances of the Gospel 2. Arg Those Churches which consist of godly persons owning all the essentials of the true religion among whom the word of God it truly preached and the Sacraments are duly administred are true Churchs of Jesus Christ. But thâ—se Baptized Churches we contend for falsly called Anabaptists do consist of godly persons owning all the essentials of the true religion among whom the word of God is truly preached and the Sacraments duly and truly administred ergo they are true Churches of Jesus Christ. 3. Arg Those Churches that are constituted according to the direct pattern laid down in the New Testament are true Churches of Jesus Christ. The Baptized Churches falsly called Anabaptists are constituted according to the direct pattern laid down in the New Testament ergo they are true Churches of Jesus Christ. To these let me add the fourth which Mr. Collins hath in his half Sheet 4. Arg. Those Churches who make Christs merits the foundation of their Salvation and his Doctrin the foundation of their Churches constitution are true Churches and their Baptism is Authentick But the Baptists do thus ergo 5. Arg. If the ordinances of Christ are to be kept as they were first delivered to the Saints and as practised by the Apostolical Church our Baptism which you call â— counterfeit is Christ's true Baptism But the Ordinances of Christ are to be kept as they were first delivered to the Saints and as they were practised by the Apostolical Church ergo our Baptism is Christs true Baptism But Friend how can you hold Communion with such persons who have a counterfeit Baptism for I hear you break Bread with some who own no other Water-Baptism but that of Believers only and deny Infants to be subjects thereof I think none of our godly Brethren who are Pedo-Baptists ever denied our Baptism tho' they strive to justify theirs which of them will call the Baptism of believers yea tho' such who were Sprinkled when Babes to be a counterfeit Without repentance you must be accountable for this one day CHAP. V. Containing an account of some of Mr. Shutes onseemly Scoffing and opprobrious language cast upon Mr. Collins and my self together with his false and abusive representation of us and of several places of Holy Scripture with his Impertinences Inconsistences and self-contradictions as also those abuses he hath cast on the Baptized Congregations in which Rom. 11. 16. is explained viz. if the Root be Holy so are the Branches And if some of the Branches were broken off c. FIrst I shall begin with Mr. Shute's unbecoming and Scoffing expressions as they lie here and there in his Book 1. Page 5. He intimates we are horribly bigotted to our opinion In Page 4. he says he will not render railing for railing Yet in Pag. 5. you will find these expressions speaking to Mr. Collins you have charged me falsly You bogled and jugled with the sacâ—ed
A COUNTER-ANTIDOTE To purge out the Malignant Effects Of a Late COUNTERFEIT Prepared by Mr. GYLES SHUTE An Unskilful Person in Polemical Cures BEING An Answer to his Vindication of his pretended Antidote to prevent the Prevalency of Anabaptism Shewing that Mr. Hercules Collins's Reply to the said Author remains unanswered Wherein the Baptism of Believers is evinced to be God's Ordinance and the Baptized Congregations proved true Churches of Jesus Christ. With a further Detection of the Error of Pedo-Baptism To which is added An Answer to Mr. Shute's Reply to Mr. Collins's Half-sheet By BENJAMIN KEACH LONDON Printed for H. Bernard at the Bible in the Poultry M DC XC IV. THE INTRODUCTION I Cannot without Grief and Sorrow of Heart reflect upon the sad Consequences of our present Differences in and about the smaller Matters of Religion whereas we agree in all the Essentials thereof but do much more resent that bitter and censorious Spirit many shew and particularly appeareth in the Person I have now to do with which all that read his Books will quickly perceive Pray do but see what a kind of Advertisement he put twice into the City Mercury of his last Treatise c. wherein he positively denies those he calls Anabaptists to be Churches and their Baptism he affirms to be a Counterfeit which is the Baptism of Believers or adult Persons and that because we do not ground Gospel-baptism upon the Covenant God made with Abraham but upon the great Commission our blessed Saviour gave to his Disciples after he rose from the Dead as it is contained Mat. 28. 19 20. Mark 16. 15 16. This is such an Attempt that none of our Brethren who are Pedo-baptists nor any that ever I read of assayed to do Whether our Baptism be a Truth of Christ or a Counterfeit will appear in our Answer but why are we no Churches Certainly we are Churches for a Church may consist of wicked Men as well as of good Men but I suppose he means we are not true Churches of Christ he as I judge not knowing from what Theam that word is derived we must be wicked Persons or else Churches of Christ. This Man hath come too near to the Expressions and bitter Reflections John Child uttered against us falsely called Anabaptists who soon after fell under fearful horror of Conscience and Desperation He wrote a Book against us rendring us very odious to the World and casting Contempt upon our saithful Ministers but quickly was convinced of his horrid Design crying out in Despair That he had touched the Apple of God's Eye for said he if God has any People in the World those that I have vilified are his or to that effect The Lord deliver this Man from such a Spirit and dismal end but 't is bad modling as we used to say with edge Tools Our Saviour shews the danger of rash Judgment and what have â—e to do to judge our Fellow Servant much less Churches We may judge of Things and freely speak our Minds according to Light received but to censure a People after this manner and only because 〈◊〉 differ from him about the Subject and Mode of Baptism is hard 〈◊〉 considering that we are in all other things of the same Faith with himself and such that he hath daily Church Communion with is this lovely or just is this the Spirit of Jesus Christ Oâ— doth he appear in the Wisdom that is from above that is first Pure then Peaceable Gentle â—aâ—â—e to be Intreated full of Mercy and good Fruits without Partiality and without Hypocrisie and the Fruits of Righteousness that is sown in Peace of them that make Peace Jam. 3. 17 18. What kind of Scoffing Reproaching Railing and opprobious Language he hath cast on us I shall collect and set down in its proper Place and yet at the same time he bears very hard upon his Antagonists for using such kind of Terms c. p. 4. How will he escape who says a Man should not Steal if he Steals Or that a Man should not commit Adultery if he commits Adultery Rom. 2. 22. Or that says a Man should not scoff or rail on and vilifie his Brother when he doth the same thing and yet pretends he hath not doâ—e it I will not render Railing for Railing these are his Words and again saith I shall labour to declare in the Spirit of Meekness pag. 4. Hath he been as good as his word or hath he not they are proper Judges who have read his Book I think few Men who have had to do with us in this Controversie shewed a more four Spirit than Mr. Eaxter and yet did he ever deny us to be Churches or call our Baptism a Counterfeit Pray take his Sentiments of us when in a coâ—l Spirit these are his words viz. That the Anaebaptists are godly Men that differ from us in a Point so difficult that many Papists and Prelatists have maintained that it is not determined in in the Scripture but dependeth upon Tradition of the Church and I know as good and sober Men of that Mind as of theiâ—s who are most against them c. And again he saith That Augustin and many Children of Christians were baptized at Age and that the Controversie is of so great Difficulty that if in all such Cases none that differ be tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another Baxter's Book Principle of Love page 7. But Mr. Shute hath appeared so bold and rash as if he had an infallible Spirit and seems to be so lifted up as if he hath done more in his short Tract than all those learned Men who have formerly and of late times asserted Pedo-baptism And that now we are totally confuted and We and our Cause of Believers Baptism gone for ever See his Title Page And in pag. 113. saith he Thus I have given you one Broad side more by which I have brought your whole Opinion by the Lee and all the Carpenters and Calkers in the Nation cannot save it from Sinking I wish he knew his own Spirit and Weakness better and not thus to admire what he hath done Doth he think there is none can answer his Arguments No saving our Baptism and Churches from sinking to the bottom which he hath so furiously attacked sad Case What could Goliah of Gath or proud Rabshaketh say more But he forgot the old Proverb Let not him boast that puts on his Armour as he that puts it off If I or my Reverend Brother Collins have in any Writings of Ours used hard Words we have cause to be troubled for the Truth never gained any thing that way 'T is not hard Words but hard Arguments that must do the Business A soft Answer as Solomon saith turneth away Wrath. I must say I had rather have to do with a Man that hath more Argument and less Confidence than I can find in his Writing or Spirit I am sorry he
Resurrection of our Saviour consists in dying to Sin and walking in newness of Life Which saith he St. Paul tells us is represented by the External ceremony of Baptism and rising out of his watry Grave a new creature Moreover unto these let me add what Dr. Tillotson the present Lord Arch-Bishop of Canterbury hath wrote see his Book stiled Sermons on several occasions 5th Edit Page 188 189. Speaking also of the same Text Rom. 6. 3 4. Antiently saith he those who were Baptised put off their garments which signified the putting off the Body of Sin and were immers'd and buried in the Water to represent the Death of Sin and then did rise up again out of the Water to signifie their entrance upon a new Life And to these customs the Apostle alludes when he says How shall we that are dead to Sin live any longer therein Know ye not that so many of us that were Baptized into Jesus Christ were Baptized into his Death c. Dr Duveil on Act. 8. Page 292 293. cites a most learned Anonimous French Protestant Writer in his answer to the famous Bishop of Meaux speaking thus viz. 't is most certain saith he that Baptism hath not hitherto been Administred otherwise than by sprinkling by the most of Protestants But truly this sprinkling is an abuse thus custom which without any accurate examination saith he they retained from the Romish Church in like manner as many other things makes their Baptism very defective it corrupteth its institution and ancient use and that nearness of similitude which is needful should be betwixt it and Faith repentance and resurrection This reflection of Mr. Bâ—ssuet deserveth to be seriously considered to wit saith he that this use of plunging hath continued for the space of a whole thousand and three hundred years hence we may understand that we did not carefully as it was meet examine things which we have received from the Romish Church Calvin also saith l. 4. c. 16. that Baptism is a form or way of burial and none but such as are already dead to sin or have repented from dead works are to be buried But now say we sprinkling and pouring is not the form of Baptism because not the form of a Burial nor can Infants be the subjects of it because as the learned observe Baptism is a Symbol of present not of future regeneration 't is an outward sign of that Death unto sin which the party Baptised passed under then or ought to have had before Baptis'd they then professed themselves to be Dead to sin i. e. when they were Buried with Christ in their Baptism for the argument of the Apostle lies in that respect How shall we that are Dead to sin live any longer therein know you not that so many of us who were Baptized into Christ were Baptized into his Death both in sign and signification And therefore as Dr. Sherlock says they rise out of that watry Grave as new born Creatures it denotes not only what they should be hereafter but what they were actually at that time So that as this Text and arguments drawn there from utterly condemn sprinkling and pouring as that which is not Christs true Baptism so it excludes Infants from being the true subjects thereof because in them appears no such Death to Sin nor can they be said to come out of that Watry Grave as new born Creatures I will only quote one Author more and proceed and that is learned Zanchy on Col. 2. 12. There are saith he two parts in regeneration i. e. Mortification and Vivification that is called a burial with Christ this a Resurrection with Christ the Sacrament of both these is Baptism in which we are overwhelmed or buried and after that do come forth and rise again It may not be said truly but sacramentally of all that are Baptised that they are buried wich Christ and raised with him but only of such who have true faith Thus Zanchy Now Sir see what a stir and pudder as you call it these Pedo-Paptists make on this Text Rom. 6. 3 4. Col. 2. 12. to prove Baptism is Dipping or a figure of a burial Would you not have us give the true sense of the Word wherein we concur with all learned Men I hope by this time Reader thou art fully satisfied that this Man hath said nothing to weaken our Arguments or Grounds for Dipping tho' ' twice as much we have said on this Account in that Treatise called The Rector Rectified but this shall suffice here as to the Mode of Baptizing CHAP. II. Wherein Mr. Shutes Reply to Mr. Hercules Collins Answer about habitual Faith is considered detected and clearly refuted proving that Infants are not required to believe nor are they without a miracle capable so to do nor are they intended in those places of Scripture that Enjoyns Faith on the Adult BEfore I proceed to take notice of what this Man hath said about Infants having habitual Faith I shall note two or three things by the Way 1. 'T is very remarkable and worthy the Readers observation to see how the asserters of Infant Baptism differ among themselves about that Faith they suppose to be in Infants for as I noted in by Answer to Mr. Smythies Cold resined Page 144 some of them as Thomas Aquinas asserts They have the Faith of the Church that being intailed upon all who are within the Pale thereof others say they have the Faith of the Gossips or Sureties thus the Church of England c. Musculus seems to assert they have an Imputed Faith Mr. Blake intimates They have a Dogmatical Faith only Mr. Baxter would have it be a saving Faith but does not tell us how it agrees or differs from the Faith of the Adult some as Mr. Danvers observes say 'T is a Physical some a Metaphysical Faith some a hyperphysical Faith Some say They are born Believers which proceeds from their Patents being in the Covenant and being Believers but this is to intail Grace to Nature and Regeneration to Generation nay and to assert all are not Children of Wrath by nature or as they are born and come into the World others say They are made Believers by Baptism that Ordinance conveying grace as Mr. Rothwell This Man asserts they have habitual Faith the like do the Athenian Society seem to intimate But which of all these shall we give credit to The Truth is they all speak without Book having no ground from Gods word to say what they do 2. We desire it may be considered and carefully heeded lest we still are abused as Mr. Collins hath been that we stedfastly believe and readlly grant it as an Article of our Faith That all Infants are under the Guilt and stain of original Sin as they come into the World and that no Infant can be saved but through the Blood and Imputation of Christs righteousness And also we do believe That all those dying Infants who are â—aved God doth in some way or
you Children From hence you say 535. that it appears infallibly that little Children of believing Parents are Church Members and have an indubitable right unto the Ordinance of Baptism c. Answer I grant those little Children who do believe in Christ have an indubitable right to Baptism and to the Lords Supper also as soon as they are Baptised But not Infants In Page 28. You say that Timothy was Baptised when he was a Child Answer I am subject to think he was very young when he did first believe and was Baptised may be he was a Child but prove he was Baptised when he was an Infant and I will become a Pedo Baptist. And since his Mother and Grand-Mother were both believers no doubt had he been Baptised when an Infant Christ would have left it upon Record to have put an end to this controversie which he knew and foresaw in after times would arise But this is no whereto be found so that you are wiser then what is written 2. But Sir are your Infants Church Members with you doth the Church you belong unto consists of such as of the Adult I thought none accounted their Infants to be Church Members but those who are for national Churches Infant Baptism seem as if it was continved according to the nature of such a constitution and not for a Gospel Church constitution which consisteth only of a Congregation of godly Men and Wâ—men In Page 34. You positively affirm this is the Church of which aâ— the Seed of Believers are Members as much now as ever the Jews Children were under the Law For it is the same Church state tho' in another dress or under another dispensation Our Saviour did not destroy the Church state when he â—â—communicated the unbelieving Jews c. 1. Answer I thought that the Church you are a Member of was congregational not national and I am satisfied that it is so and that they do own no national Church to be a true Church of Christ I mean such that consisteth of Parents and their Children as under the Law in the national Church of the Jews 2. I deny that all or any Infants of believers are Members of the Gospel Church prove it if you can and also I do affirm the State or Constitution of the Gospel Church is not the same now as it was under the Law 'T is evident all the Jewish Infants were born Members of that Church it being national But now the Church is built up of living Stones consisting of the Spiritual Seed of Abraham only not of the natural or carnal Seed of Believers And I am perswaded tho' your Reverend Pastor is for Infant Baptism yet he will not allow of what you here affirm But Sir if your Infants are all born Church Members How can Baptism be an initiating rite to them I allow not nor you neither any person to be a right regular member of a Gospel Church until Baptized But you in page 35. say that little Children of believing Parents are Church Members and so seem to argue for their being Baptized but if all believers Seed are born Church Members ours are as good Church Members as yours tho' not Baptized You in the last place seem greatly to miss the matter in one great case viz. you distinguish not between the visible and invisible Church under the Law The invisible Church is but one and the same in every age that consisteth only of all the elect we grant but the visible Church is not the same now as it was under the Law That the whole State and Constitution of the national Church of Israel or natural Seed of Abraham is gone and dissolved your learned Brethren will not deny and there is no national Church in its room constituted by our Lord Jesus Christ. So that 't is not an excommunication of the Jewish only but an absolute dissolution of their Church State as Mr. Cotton Mr. Charnock Dr. Owen and many others assert In page 99 100 c. you again positively declare that the State of the Christ is the same now as it was under the Law and hath the same Attributes and made of the same ingredients and hath the same Titles and lives upon the same Food and was a Baptized Church and 〈◊〉 in the same relation to God and Christ as the Gospel Church doth now You proceed to make these things to appear 1. You begin with the Attributes of the Church under the Law viz. if you obey my voice indeed and keep my Covenant then â—e shall be a peculiar treasure unto me above all People c. and ye shall be unto me a Kingdom of Priests and 〈◊〉 holy Nation Exod. 19. 5 6. You quote also Psal. 135. 4. 1. Answer Tho' they upon their obedience and keeping Gods Covenant had such promises yet 't is evident that they were a National Church God took the whole House of Israel into a visible External Covenant Church State and as so considered separated them from all other Nations and People in the World to be a peculiar people and Treasure in that Covenant unto himself and in this sense he was said federally or by Covenant to be Married to the whole House of Israel and became an Husband to them see Jer. 31. 31. God there made a promise to Israel and Judab viz. I will make a new Covenant c. not according to the Covenant I made with y ur Fathers in the day that I took them by the Hand to bring them out of the Land of Egypt which Covenant they broke although I was an Husband to them saith the Lord v. 32. Now in that Covenant God made with them when he brought them out of the Land of Egypt he gave them their Legal Church State and many External Earthly Blessings Laws and carnal Ordinances and like as a Husband cares and provides for the Wife so did God care and provide for them and preserve them so long as that Law I mean the Law of their Husband did continue But that Law is now dead Rom. 7.4 And God is now no longer such a Husband to them Nor hath he Married any other External Nation or People as so considered in the World But now God in the Gospel Covenant is an Husband indeed to them he was a Typical Husband nor is the Gospel Church Married to the Lord by that old Covenant Law but by the new Covenant which is not according to the old Moreover they not keeping that Covenant were not such a peculiar treasure to the Lord as Believers are to him in the New Covenant Christ hath undertook for all the true members of his mystical Body they are married to him for ever and they are to him an Eternal excellency therefore the legal Jewish visible Church differed from the Gospel Church Yet 2. I also grant that all those under the Law who were members of the invisible Church or elect ones were as choice a treasure to God as any Believers are now
and in the like safe condition 3. 'T is evident that the legal Church of the Jews was not made up of the same matter or ingredients as the Gospel Church is for according to the Institution of the Gospel Church none ought to be made members of it but Believers only But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment God did allow of the fleshy Seed as such then to be members of that Church but he doth not allow of such to be in the Gospel Church You mention in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold c. and you hint this was the Church and the ordinances of God And therefore the ingredients are the same under the Gospel as the Church was under the Law Answer I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come and that it referred not to the legal Church but to the Church under the Gospel and this being so how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does 3. You say that the Church of God under the Mosaick Law lived upon the same Spiritual Food as the Church of Christ doth now c. Page 93. 1. Answer All that were of the mystical Body of Christ then 't is true did feed on the same spiritual food 2. But pray consider what you say Can any of those that feed on the Flesh of Christ and drink his Blood perish for 't is evident many who are said to Eat of the same spiritual Meat and drank the same spiritual Drink perished in the Wilderness 1 Cor. 10. 5 6 7 8. 3. They all Eat the same Manna that Caleb and Joshua did which is called Heavenly or Spiritual Meat and Drank of the Water out out of the Rock that was a Typ of Christ The Jews say our Annotators Eat the same Spiritual Meat that we do now they in the Type we in the Antitype they as a Church had but the Shell comparatively and we the Kernel they had the shadow we the substance their Ordinances were called Carnal Ordinances and their promises Earthly ours are Spiritual Ordinances and better promises Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law 4. You say the Church under the Law was Baptised Men Women and Children And there can be no true Church but what is so now You mention that in 1 Cor. 10. 1. 2. Here is a Church say you Baptized c. and not one of them Dipped or Duck'd over Head and Ears Answer You mistake the Jewish Church was no Baptized Church they had no Ordinance of Baptism this was but a Typical Baptism but if they were as they passed through the Sea Baptised and yet only Sprinkled by Rain faling upon them from the Cloud then you will make the Church of Israel all Anabaptists for they were all Sprinkled after they passed through the Sea see Exod. 24 â— and Moses took the Blood and Sprinkled it on the People both the Book and all the People Heb. 9. â—9 'T is evident you by this render them to be all Rebaptised should what you say be granted 2. But Sprinkling is not Baptising nor was that a real but a Typical Baptism i. e. when they passed through the Sea nor was their Children any more Baptised than was that mixt People which were with them for so 't is said and much Cattel also But that Typical Baptism bears great Analogy with Dipping as Mr. Pools Annotations well observes on the place The Apostle useth that term in regard say they of the great Analogy betwixt Baptism as it was used the persons going down into the Waters and being Dipped in them and the Israelites going down into the Sea the great receptacle of Water tho' the Water at that time was gathered on heaps on either side of them yet they seemed buried in the Water This they give from some as the most probable sense of the place And This being so you need not call the Anabaptists to wonder at what you thought you had got here Do you think that among the Jews that passed through the Sea there were not some Unbelievers as well as among that mixt People will you plead for the Baptising of Prophane and ungodly persons for this will justify their being Baptised as far forth as that of the Infant Seed of Believers Thus I have answered all your arguments to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law and further to convince you of your mistake in pleading for such a Church take Dr. Oâ—â—ens sentiments and some other Reverend Independents of a Gospel Church and of the Dissolution of the Jewish Church Question What is an Instituted Church of the Gospel he answers Answer A society of persons called out of the world or their natural Worldly state by the Administration of the Word and Spirit unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel Catech p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law which he calls a National Church Again he saith Page 93. the National Church of the Jews with all the Ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united Assemblies of Believers c. See Reverend Mr. Fords Gospel Church opened Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ viz. a society of Godly Christians who give themselves first to the Lord and then to one another c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully and that it doth consist only of regenerate and converted persons Such as are Married to and have put on Christ such that are savingly and powerfully enlightned and enlivened quickened and convinced of Sin of Righteousness and Judgment Now are Infants capable of these things again he says Page 25. that all Church Members ought to be sincere hearted Believers c. Where is your Infant Church Membership if what these worthy Ministers say be right as be sure it is I cite these Authors to convince you that you have not a right notion of a Gospel Church in that you say it differs not from the Church of the Jews which was national if you are no Independent but are for a National Church bring forth your arguments but first consult Dr. Owen c. The Dr. saith further viz. that God doth require regeneration as an indispensable condition in a Member of his Church a Subject of his Kingdom for his Temple is now built of living Stonâ—s â— Tet. 2.
to make every believing Parent a like Root to his posterity with Abraham to his Seed as some have done and this Man seems to do is a great abuse of the Sacred Text. For this would be to set up another wall of separation or partition betwixt believers and their seed and unbelievers and their Seed as the Old one waâ— which is now broken down between Jews and Gentiles according to Eph. 2. 14 15. as also a knowing of Men after the Flesh i. e. after fleshly Descent external Priviledges c. 2. The first Fruit spoken of we understand to refer to Isaac Jacob and the Holy Partriachs who were given to Abraham as the first Fruit of the Covenant of Grace God made with him who were all Holy as Abraham their Root was Holy that is Spiritually and Inherently Holy 3. By the Lump may be meant the whole Body of the Elect or Spiritual Seed of Abraham who lived from the time the first Fruit was given him until the Gospel Days who were all Holy as the Root also By Lump cannot be intended the whole Nation of the Jews as Mr. Shute positively affirms in Page 82. for it so what consistency can there be in the Apostles words and Argument The Apostle speaks of the Elect Israel not of the fleshly and Carnal Israel take this Mans words the first Fruit the Jews c. the Lump or whole Nation of them and here is the same Root on which the Gentiles are grassed Page 82. He confounds the first Fruit and Lump together and says by it is meant the whole Nation of the Jews What Text can be wronged worse We grant 't is the same Root that all Gentile believers partake of the fatness of which the godly Jews pertook of under the Law viz. the Blessings of the Covenant of Grace made with the Root Abraham but what is this to our Carnal Seed as such 4. By the Branches who are said to be Holy also certainly is to be understood those Elect ones of Israel who were living in the Apostles Days as vers 5. even so then at this time also there is a Remnant according to the Election of Grace Now observe the Apostle speaks in vers 17. of some Branches that were broken off and of the Gentiles who were like a Wild Olive Tree being grassed in these Branches that were broken off were the unbelieving Jews who at that time comprehended the whole national Church of Israel for all that believed that were Jews were transplanted into the Gospel Church these Branches that were broken off sprang from the same Root as Abraham was their Father according to the Flesh and Legal Covenant and for a time seemed true Branches they were of Israel though not Israel Rom. 9. 6. they were the Children of the Flesh but not the Children of the promise they were in the external Covenant but being not in the Covenant of Grace by Faith and the Old Covenant being now gone and taken away they were cut off and no more lookt upon as Branches in any sense They were Branches in the Old Testament Church but there is a new will made a new and last Testament confirmed and ratifie by the Death of the Testatour Jesus Christ and the fleshly Seed as such have no such legacy left them as in the Old Testament viz. to be Members of the New Testament Church that running to none but to such who believe c. but they not believing or for their unbelief were cut or broken off 1. Not broken off the Covenant of Grace as Mr. Shute intimates because they never were in that Covenant 2. Not broken off Gods Election for to that they did not belong But 3ly They were broken off and their Children as such or as so considered so that they are no more a visible Church of God nor a People in any Covenant relation to him Yet we are not to conceive although those unbelieving Jews were in this Sense broken off from their old standing and Church state that their Children who believed were rejected and lost no no they that did believe in Christ and submit to the new dispensation were by Faith grafted into Christ and upon the profession of their Faith were united also to the Gospel Church and became members thereof And so with the believing Gentiles did partake of the fatness of the Covenant of Grace God made with Abraham and of the Blessings and Priviledges of the Gospel Church and doubtless this is the very truth of the matter according to the main Scope and design of the Holy Ghost in this Chapter Now then Mr. Shute greatly wrongs this place of Sacred Scripture 1. Whilst he argues that the Jews were broken off from the Covenant of Grace 2. He wrongs the Text whilst he says it was no dissolution of the Jewish Church but an excommunication of those unbelieving Persons out of it by which he intimates as if the Jewish Church state still remains and that the believing Gentiles are grafted into that old Legal Church that is removed and gone for ever 3. He wrongs this Text whilst he would have all unbelievers Children of the Jews broken off the Covenant of Grace for to that he seems to refer For those of them that were in it were not broken off from that Covenant nor could be and those of the Jewish Children that believed were in the like good Estate with believing Gentiles and their believing Children and many of the Children of the unbelieving Jews did no doubt own Jesus Christ believe in him and were implanted into the Gospel Church 4. Whilst he pleads for believing Getiles and their Infants as such to be taken into the Covenant of Grace and so made Members of the Church of Christ now as the Children of the Jews were Members of the Church under the Law for this he affirms Page 81 82. 5. Whilst he applies the Holiness and Infection here meant to outward Dispensation only in the visible Church which is meant of saving Grace in the invisible 6. Whilst he makes every believing Parent a like root to his posterity with Abraham to his Seed he may as well say every believer is a common Father to all that believe as Abraham was For both these Conclusions I infer from his notion 1. Reader Pray observe that the Jews that believed not were broken off from being any more the People of God in any Covenant relation to him and this was for their unbelief and their Church State being gone by the Dispensation of the Gospel and by the bringing in the Gospel Church 2. That whosoever either Jews or Gentiles who are grafted into Christ the true Olive and into the Gospel Church must believe or be grafted in by Faith i. e. by their own Faith and own consent not by the Faith of their Parent be made Members of the Church under the Gospel no but must believe themselves as well as their Parents 't is not enough now to say we have Abraham to our
Father or that our Parents were believers and in Covenant because the Church now does not consist of the carnal Seed but of the true Spiritual Seed only Mr. Shute says in Page 82. to Mr. Collins if you have not enough you shall have enough before I have done with you I am satisfied and he too he has said too much unless it were better or to better purpose He appeals to any experienced Christian among us or of our party to judg whether there can be a more full Text of Scripture produced to prove the continuation and Stability of the Covenant c. If he will take my thoughts who am 't is like in his opinion as well as my own an unexperienced Christian I must tell him he hath mistaken his Antagonist and the Text too Cannot the Jewish Legal Church State go but the Covenant of Grace must go with them God forbid The Apostle it is evident in this Chapter Rom. 11. speaks of Gods Election which ran first to Abrahams natural Seed according to the Covenant of Grace that is to the Elect among the Jews and so argues God had not cast away his People whom he foreknew and from hence he shews that all that belong to the said Election of Grace shall be called and in the Latter days be brought in or grafted into their own true Olive tree i. e. into Christ and into the Gospel Covenant and Church for all the true Israel shall be saved as it is written c. 't is said they are Holy that is they are decretively and in Gods sight and intention Holy I wonder at some Expositors who conclude that it is an external relative Federal Holiness the Apostle speaks of here which Holiness is not mentioned in all the New Testament as an eminent Writer observes And this brings me to what Mr. Shute says to that Text 1 Cor. 7. 14. Else were your Children unclean but now are they Holy Which Scripture he mistakes also whilst he asserts it is Federal Holiness as well as Matrimonial Holiness for no doubt the Sanctification of the unbelieving Husband to the believing Wife is the same Sanctification or Holiness that is said to be in the Children that is the Husband and Wife were Sanctified or set apart for the use of one another by Gods ordinance of Marriage and so their Children were Holy i. e. Legitimate lawfully begotten and not Bastards for no doubt their Children that were born when both were unbelievers were Holy in the Sense the Apostle speaks of as such that were born when one was a believer But see a full answer to this Text in Rector Rectified from Page 113. to Page 120. And when he writes again let him answer what is there said Mr. Shute also gives a false exposition of that Text Rom. 6. 3 4. Page 15 16. Whilst he refers there to the Baptism of suffering telling us the Apostle was there exerciting the Saints to prepare for sufferings which is not true Likewise he abuses that Text 1 Cor. 2. But God hath chosen the weak things of the World c. by intimating as if the Apostle means little Children and who are weaker saith he than Children Page 23. Also that in Psa. 82. I think he would have to refer to Infants i. e. out of the Mouths of Babes and Sucklings thou hast perfected thy praise Page 23. In Page 130. that in Mark 16. 16. Joh. 3. 3. he applies to Infants viz. he that believes and is Baptized shall be saved but he that believes not shall be damned And so pleads for like necessity for infants to believe if saved as the Adult In Page 10. he seems to infer that John Baptist Baptized little Infants because 't is said there went out to meet him all Judea and Jerusalem and all the regions round about Jordan and were Baptized Which I have answered Ax laid to the Root in my reply to Mr. Exell see 2 Part Page 35. to 54. In Page 174. Mr. Shute citing Rom. 11. 6. if it be by Grace then it is no more of Works he infers if dying Infants are saved without Faith then they must be saved by works Which is an abuse of that Text for as the Apostle speaks not of Infants so he speaks of Gods Grace and Favour in opposition to works oâ— merits according to that in Eph. 2. 8. by Grace you are saved he puts Faith in the place of Grace We say no Infant can be saved but by Grace yet we do say we see not how it can be said that Infants do or can believe And now let me infer from his notion viz. if Infants cannot believe they must all perish and be damned this follows clearly from what he asserts He had need to see he is certain of what he affirms In Page 92. he says it is common for Men of our opinion to bring in and set up our own Carnal Reason in opposition to the Wisdom of God is not this an Unchristian charge Besides he proves not what he says nor attempts to do it Sure some gracious Person or Persons he is concerned more particularly with in Church-fellowship will look upon themselves bound in duty to inquire into some of these grand enormities false acusations and other evils this Man is found guilty of in his Writings In Page 13. he says that part of the Man Woman or Child that is Baptized must be naked and if the whole Body must be Baptized then the whole Body must be all naked also And he quotes a passage of Mr. Baxter as if Mr. Tombs could or did Baptise Women naked to render such a practice odious as indeed it would be should any do it but to cast that on us is Unchristianly done In Page 19. he intimates as if we had found two ways to Salvation because we know not that dying Infants have Faith or can believe In Page 20. he abuses Mr. Collins as if he was ignorant of any such thing as habitual Faith because he knows nothing of such habits in Infants and says he derides habitual Faith which is a notorious falsehood and that which Mr. Collins abhors to do In Page 20. he would have his Reader think that Mr. Collins had rendred Mr. Charnock an Anabaptist because he quoted him to detect his notion of habitual Faith in Infants In Page 43. because Mr. Collins said unless Children have personal actual Faith they are not to meddle with Gods most holy things Mr. Shute says by this mans opinion Elect dying Infants must be lost and damned he would have those Children to be Infants that cryed Hosanna to the Son of David For if it be not that he means it is nothing to his purpose for we deny not but some little Children have and may have a work of God upon their Hearts tho' not above five or six years old In Page 68. he infers four false Conclusions upon Mr. Collins denying Faith to be in Infants 1. That God cannot work Faith in young Infants because
now than ever we were and we did and do believe that those who preach the Gospel ought to live of the Gospel He renders Mr. Collins no better than a Jesuite take his words this Man hath confidence and deceit enough to make a swinging Jesuite c. Page 16. Again he says This deceitful Man hides the Sense and meaning of them from the World Doth not this saviour of great malice Page 16. He says Infants have Faith yetin Page 10. of his Book he asketh what personal Faith a Child is capable of acting in an ordinary way or what good Fruit such Children are capable to bring forth 1. In Page 8. he renders those false Teachers who say that the Covenant God made with Abraham is repealed viz. the Covenant of circumcision he may see that we deny that the promise or Covenant of Grace God made with Abraham is repealed tho' we say the Covenant of circumcision God made with him is repealed 2. Such he says are false Teachers who say the Church State under the Law was Carnal 3. Such as deride and Scoff at habitual Faith in dying Infants Mr. Collins owns not such Faith to be in Infants is he therefore a false Teacher But how does he prove he derides or Scoffs c. 4. Such who take upon them the Work of the Ministry without Gods Call or being gifted or qualified he says are false Teachers Such we grant are not true Ministers but doth not he think you refer to such who were not trained up in School Learning I doubt not but our call from God to the Ministry is as good as others have tho' may be not every ways so well qualified as we ought yet humane learning is no qualification left by the Holy Spirit in the Scripture In Page 7. he says In this Authors former Book he hath by excluding Infants from Baptism exclud them from Eternal Life and Salvation dying in their Infancy How false that is let all Men Judg who have read Mr. Collins Book he refers unto Page 41. In Page 10. he says How wilfully blind and dishonest are you thus falsly to quote my words I can see no reason for those Unchristian expressions in Page 11. he says I suppose he means a long White Shift as if we Baptized Persons in a White Shift What sport is here for the Enemies of Religion Tho' I deny that Women were Baptized in that undecent immodest shameful way and manner saith he He means by Dipping the whole Body God saith he never appointed an ordinance to draw out and gratifie Mens lusts Page 11. O see what contempt he doth cast upon that way of Baptising which all Christians used for many hundred of years in the Church and which Christ appointed to the end of the World You represent to the World as if our way of Baptising were immodest and done not as comely or of good Report for this you are to be accountable to the most high God Friend if you please to come and see our Order in the Administration of that Ordinance I doubt not but you will be convinced of your Error and be forc'd to say That the Subject goeth with more Sobriety and Modesty to the Sacrament of Baptism than thousands do to the hearing of Gods Word or to the Sacrament of the Lord's Supper In Page 12. Therefore saith he there is no more work for the Club nor the Ax you may lay them by as useless or hang them up in Merchant Taylors Hall You may know what he intends and is not this like those who said is not this the Carpenter c. see what a strange Prayer he makes in Page 15 Where he pleads his Innocency God is a gracious God and I think the Man is acted in Zeal but not according to knowledg in Page 11. he says Our Author hath Coined a brand new Epithet to cover that unseemly Luxurious way of tripping and Dipping Women c. In Page 18. he would suggest that Mr. Collins is possessed with a Devil People say there is a Maid saith he possessed in Wapping for my part I think there is a Man possâ—ssâ—d also hard words In Page 20. he boasts as if Anabaptism it self hath resigned up the Ghost and this may serve for its Funeral Sermon In Page 21. he breaks out I cannot tell what to think of this Man meaning Mr. Collins That should dare to have the confidence as to put out such scuâ—rilous abominable false and scandalous things Friend what shall we think of you and your Papers In Page 23. he renders the answering Books that are put out against Infant Baptism a raking in Dunghils and therefore such a one as he he thinks is fit to do it In Page 191. of this last Book he says that they meaning the Independant Congregations are not true Churches or else we are not I know no reason for this for I doubt not but they are true Churches as well as we they being godly Christians tho' I do believe they may be less compleat Churches Then those who are Baptized upon the profession of Faith or not so orderly in their constitution besides they have received as we Judge a Tradition of Man in the stead of Christs Institution This man says he can have Communion with those of our opinion yet says our Baptism is a counterfeit and we guilty of Sacriledge Page 190. But Friend I see not how they can have Communion with you without repentance considering all the hard words uttered by you You know who saith Men must give an account of all their hard Speeches c. God grant those I have mentioned and these following may not be laid to your charge calling our Baptism a mock Baptism and us diving Anticovenanters preaching without a call suggesting as if under Diabolical possession calling Jesuite swinging Jesuite calling Dipping which was the Apostolical way of Baptising more like a punishment of criminals c. Asserting that we make no better of Infants than Dogs calling our Doctrin Mountebank c. and a Minister a C C by which 't is concluded you intend Coxcomb asserting we have crasty positions uncouth glosses that we mince and limit the fundamental Doctrin of Mans Salvation To conclude let the Reader take notice of this viz. Were it not more for the Honour of God and Love to Truth I had not concerned my self with so linâ—le an Antagoniâ—â— as this is â— and in reproach call some Arminians Sacinians others gone back to Judaism some gormandisers feasting on Legs of Muiton in some places reflecting on Mens honest callings God by his providence called them once unto that our Doctrin damns Infants c. whether these Speeches he ought not publickly to acknowledg as evil Is not this as bad as to call his Brother Raca i. e. a vain person in anger or malice Cant Men write upon controversible points without such bitterness and reviling language I desire Friend you would go to God in Prayer and intreat for pardon
Trespasses forgiven Col. 2. 11 12 13. And will any Man says he yeâ— will Paul ascribe all this to those that did not so much as profess the things signified Will Baptism in the Judgment of a wise Man do all this for an Infidel or say I for an Inâ—â—nt that cannot make a Profession that he is a Christian pag. 31 32. He proceeds Arg. 23. The Baptized are in 〈…〉 called Men washed sanctified justified they are called Saints and Churches of Saints 1 Cor. 1 2. all Christians-are sanctified oâ—â—eâ— pag. 33. Now let me add the Minor But Infants baptized are not in Scripture called Men washed sanctified justified they are not called Saints Churches of Saints Christians nor sanctified ones Ergo Infanâ—s ought not to be baptized If any should say why did you not cite these Assertions of Mr. Bâ—â—tn's whilst he was living I answer More then twelve Years ago I did recite and print these Assertions and many other Arguments of his to the same Purpose â—o which he gave no Answer Arg. 24. If there is but â—ne way for all both Parents and Children to be adâ—iâ—â—â—d into the Gospel-Church to the End of the World and that it is upon the Profession of Faith to be baptized then both Parâ—â—â—s and Children must upon the Profession of their Faith be baptized and so admitted c. But there is but one way for all boâ—â— Paâ—eâ—â—â— and Children to be admitted into the gospel-Gospel-Church to the End of the World and that is upon the Profession of their Faith to be baptized Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not 〈…〉 â—e â— lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death 〈◊〉 Sâ—â— and V 〈…〉 tion to a new Life But in the Baptizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel Baptism or cannot answer it is none of Christ's Baptism But the pretended Baptism of Infants â—enâ—â— to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The Mâ—â—â—â— will now 〈…〉 As to the M 〈…〉 all generally conâ—â—â—â— the End or Design of Christ i◠〈…〉 the Ordinance of Baptism was in a lively Figâ—â—e to represâ—â—â— his Death Burial and Resurrection with the Person 's Death unto Sin and his rising again to walk in newness of Life that is baptized as the Sacrament of the Supper was ordained to represent his Body was broke and his Blood was shed But that a liverly Figure of Christ's Death Burial and Resurrection appears in sprinkling a little Water on the Face I see not and as done to an Infant there can no Death to Sin and rising again to walk in newness of lâ—â—e be signified And therefore-Christ's Design and End therein is frustrated Arg. 27. If Baptism be Immersion as to the proper and genuine signification of the word Baptizo as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof then Sprinkling cannot be Christ's true Baptism But Immersion is the proper and genuine signification of the word Baptizo and also of those Typical and Metaphorical Baptisms spoken of and the spiritual Signification thereof Ergo Sprinkling is not Christ's true Baptism 1. That the proper and genuine Signification of the word Baptizo is Immersion or to â—ip c. we have proved which is also confessed by the Learned in that Language 2. The Figurative Baptism was 1st That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud Pools Annotations on 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Water at that time was gathered on Heaps on either side of them yet they seemed buried in the Water as Persons in that Age were when they were baptized c. The 2d was that of Noah's Ark. See Sir Norton Knatchbull The Ark of Noah and Baptism saith be were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin though so taken metonymically but a particular Signal of the Resurrection of Christ of this Baptism is a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre to a new Life 3. Metaphorical Baptism is that of the Spirit and of Affliction the first signifies not a sprinkling of the Spirit but the great Effusion of the Spirit like that at Pentecost Acts 1. 4 5. Shall be baptized c. on which Words Casaubon speaks thus See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge as it were to die Colours in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Also Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of Affliction are those great depths or overwhelmings of Afflictions like that of our Saviour's suffering i. e. no part free Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith God drew him out of great Waters 4. The spiritual Signification thereof is the Death Burial and Resurrection of Christ and of our Death to Sin and Vivification to a new Life This being so it follows undeniably Sprinkling cannot be Christ's true Baptism it must be Immersion and nothing else And in the last Place Finally To confirm that Baptizo is to dip both from the literal and spiritual Signification thereof as also from those typical and metaphorical Baptisms mentioned in the Scripture I might add further that this evidently appears from the Practice of John Baptist and the Apostles of Christ who baptized in Riuers and where there was much Water and also because the Baptizer and Baptized are said to go down into the Water not down to the Water and came up out of the Water John Baptist is said to baptize them into Jordan as the Greek Word renders it which shews it dipping and not sprinkling Would it be proper to say He sprinkled them into Jordan The Lord open the Eyes of those who see not to consider these things FINIS