contrived no doubt to make the Church great and large i. e. to make whole Families Parishes and Nations the Church this is evident and if this be the way to continue and enlarge the Church the Lord deliver the true Church from such a Practice and Invention of Men. I look upon Infant-Baptism to be one of the chief Pillars of the Romish Church and of all National Churches and Constitutions in the European World this is that Christendom that is so cried up and the way of making and continuing the pretended Christian-Name in the Anti-christian Church and World all are made Christians in their Infant-Baptism And thus the Inhabitants of the Earth are cheated and deluded with a Shadow and empty Name that signifies nothing and certain I am until Christendom as it is called is Unchristianed of this pretended Rite or Christendom and the Inhabitants of the Earth become new Christianed there will never be a thorough Reformation I mean until they see that Christianity or Christian-Name which they received by their Infant-Baptism signifies nothing but throw it away as an Human Innovation and labour after true Regeneration or a likeness to Christ and so believe and are baptized upon the profession of their Faith according as in the Apostolical Primitive Church 'T is Infant-Baptism that tends to uphold all National Churches and deceives poor People who think they were thereby made Christians 3. Doth it follow because many Thousands that were baptized as you call it when Infants were after they come to Age truly converted That that blessed work of Grace upon their Hearts was by virtue of their Infant-Baptism or from any Motive that arose from thence Or was it not wholly done by the Power of God's Word preached to them through the mighty Power and Operations of the Holy Ghost upon their Souls God hath shewed his Mercy I grant to such Christians who were Rantized or Sprinkled in Infancy in a gracious manner But this is not to be ascribed to his owning and blessing that Invention of Pedo-Baptism be sure God will never own as you well say an Earthly Invention and I have clearly proved that Infant-Baptism is nothing less or more than an Earthly or Human Invention therefore God never blessed that O how few are converted or truly regenerated that have in their Infancy been as you say baptized nay of the Seed of the Faithful What a Multitude remain ungodly and so live and die notwithstanding their Parents Faith and their Reception of their Infant-Baptism The Lord open the Eyes of you Worthy and Noble Britains and send true Light among you as to this matter Infant-Baptism prevents Mr. Owea saith the shameful Neglect of Baptism if Children had been left unbaptized it would be so difficult to persuade many good People to receive Baptism as at this Time 't is to persuade them to receive the Lord's Supper The Nature of Man is very unwilling to undergo narrow and spiritual Obligation We read in the History of the Primitive Church that several good Men that turned from Paganism delayed their Baptism until their Latter Days Constantine being very Aged before he was Baptised and fallen into a Disease of which he died Theodosius was not baptized until he was fallen sick as Socrates p. 5. 6. And we are not to think say you that People would be more ready to receive Baptism in these Days than they had been in those that are past 1 Answ I Answer it is a shameful thing indeed to see how many good People do neglect Christ's Holy Ordinance of Baptism and to see how difficult 't is to persuade them tho' they do truly believe to be baptised and so orderly come to the Lord's Table But what is the reason of it is it not because you and such as you have strove to deceive them and blind their Eyes by telling them that Sprinkling or Rantism is Baptism or Baptizing and that they were baptized in their Infancy they are alas too ready to build their Faith herein upon their Teachers The Teachers of my People saith the Lord cause them to err And say they such a learned Man such a worthy Doctor and Minister is for Infant-Baptism Can they be mistaken Sure if it were an Error they must needs know it 2. 'T is not very hard to persuade our Children when God converts them to be baptized they readily submit to it and until then they have no more right to Baptism than they have to the Lord's Supper 3. Will you to anticipate your Children in fear they will not be baptized when they come to Age contrary to the Word of God baptize them when in their Infancy I must tell you by the same parity of Reason since some of them you find are so hard to be persuaded to receive the Lord's Supper you may as the Antient Fathers did give them the Lord's Supper in their Infancy also you have as much Authority for to do the one as the other 4. Do you not implicitly on this Occasion grant and confess that Baptism of Right belongs to the Adult but that politically it hath been contrived to baptize Infants for fear they should not be persuaded to be baptized when they come to Age And you are willing to continue the Practice because it is in these Days by you and your Brethren rendered to be a very odious thing to be dipped or baptized when they come to Age and do believe The Truth is this Ordinance calls for great Abasement and much Self-denial 't is a hard thing to come under the Baptismal Covenant and Obligation in Adult Persons when we are rendered as bad as Adulterers and Murderers who baptize Men and VVomen according to Christ's Commission that are Disciples And 't is hard also when the baptized Person knows he being come to Understanding what he is bound and obliged to do by his Baptismal Covenant viz. to mortify the Remainders of Sin and to walk in Newness of Life Rom 6. 3 4 5 6 7 8 9. Therefore since you fear they will not freely and voluntarily list themselves under Christ's Banner or become his Spiritual Souldiers when they come to Age you will and that unknown to them force them into these VVars in their Infancy without Christ's Authority or their Consent under this specious Pretence viz. you fear they will not do it when they are grown up 5. What you speak concerning those Christians who in the Primitive Times delayed their Baptism until the latter part of their Lives makes directly against you for those Christians who were converted from Paganism to Christianity did not only delay their Baptism but many Godly Christian Parents I have shewed in the last Chapter did delay the baptizing of their Children until they came to Age and did believe And the Error of that long Delay arose from that great Mistake that Baptism washed away Sin therefore some delayed Baptism until such time they thought they were ready to go out of the World 6. But what
Text John 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and from thence they gave Infants the Lord's Supper also But suppose that Baptism doth signify or is a figure of the washing of Regeneration yet sprinkling is no form of washing but all know dipping is and the safest way of washing 2dly You mention Fierâ— Baptism or the Baptism of the Holy Ghost and Fire Mat. 3. 11. This Scripture you say was fulfilled when the Holy Ghost came upon the Disciples in the appearance of Fiery Tongues Acts 2. 3. This Baptism was not say you by plunging in Fire but by sprinkling or pouring of Fire you mean the Holy Spirit upon them which sate upon each of them which is a Fiery washing which purifieth the Soul c. I answer Tho the Baptism of the Spirit was by pouring forth of the Spirit yet they were overwhelmed or immersed with it like as Dust may be poured upon a dead Corps until it is covered all over or quite buried therein So the Baptism of the Holy Ghost at the Day of Pentecost signifies the miraculous Effusion of the Holy Ghost The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Learned Casaubon is to dip plâ—â—ge c. 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 Sir 't is not the sprink ing of the Spirit that is the Baptism of the Spirit for they had doubtless some sprinklings of the Spirit before they were baptized with it Moreover Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-pond because 't was promised to the Apostles that they should be baptized with the Holy Spirit Thus you may see that this no ways helps you to make Sprinkling or Rantizing Baptism 3dly You mention the Baptism of Blood or Sufferings I will repeat your Words Baptism of Blood of this Baptism doth Christ ask the Children of Zebedee Are you able to drink of the Cup that I drink of and to be baptized with the Baptism that I am baptized with Mat. 20. 22. This Cup and this Baptism are the same viz. the Sufferings of Christ of which his Disciples were to be Partakers You intimate that Baptism is a Witness of our Spiritual Resurrection and of our Resurrection at the last Day you mention 1 Cor. 15. 29 c. Answ Therefore say I it must be so administred as it may represent our Rising again First from a Death in Sin to a Life in Grace And Secondly from the Dead or out of our Graves in the Earth at the last Day But Sprinkling doâ—h not this cannot do this In sprinkling a little Water on the Face there is no resemblance or representation of rising up out of the Grave of Sin or from the Dead nor out of the Grave aâ— the last Day the Baptism of Sufferings signifies great Afflictions and from the Literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Afflictions or Troubles are taken for and figurately called Baptism as Vossius shews Not every light Affliction is the Baptism of Afflictions but like that of David Psal 32. 6. He drew me out of deep Waters Hence great Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal 42. 7. See Pool's Annotations on Mat. 20. 22. To be baptized is saith he to be dipped in water Metaphorically to be plunged in Afflictions So that neither of these Metaphorical Baptisms will do you any Service to justify your Tradition of sprinkling or pouring a little Water but contrariwise quite overthrows your pretended Baptism As to what you say in the next place of your three manner of ways of the Administration of Baptism in your first Chapter it doth not concern our present Purpose 't is true John the Baptist baptized into him that was to come so in that respect it differ'd from the Administration of it after the Death and Resurrection of our blessed Lord and no doubt from the Commission it appears Baptism was to be administred to the end of the World into the Name of the Father Son and holy Spirit and no other ways CHAP II. Containing some Remarks upon Mr. Owen's second Chapter AS to what you have wrote in your second Chapter about the Continuation of Water-Baptism in the Church until Christ's coming the second time or to the end of the World I approve generally of your Arguments and in that matter we are of your mind tho much more might be added to confirm that great Truth but pray Sir remember 't is Christ's Baptism of Believers which he only instituted that doth remain not Infants Baptism much less Infants Rantism which was neither instituted nor allowed by our blessed Lord. And because some of your Arguments for the Continuation of Baptism mentioned in your second Chapter tend to overthrow your Infant Baptism I shall make some Remarks upon them They are taken from your 4 th Proof you argue thus viz. Water Baptism is to continue in the Church if we consider the Ends of it 1. You say Christ hath ordained Baptism to be a Sign of our Repentance and therefore 't is called the Baptism of our Repentance Mark 1. 4. Repentance is a remaining Duty therefore the Baptism of Repentance is to remain Remark If Baptism be a siâ—n of Repentance to the Person baptized then the Person baptized ought to be a Person capable to repent and when baptized to have what is signified therein but Infants as such have not the Grace of Repentance when baptized so they are not capable to repent 2dly You say It is an Evidence of our Faith in Christ Mark 16. 16. Acts 8. 37 38. and therefore it is to remain as long as Faith is to remain on the Earth Remark If Baptism is an Evidence of our Faith in Christ then it must only belong to Believers How can it be an Evidence of Faith in Infants who are not capable to believe they know not the Object of Faith nor can they exert any Act of Faith It must be an Evidence to the Subject when baptized and so the Scriptures you cite hold forth He that believeth and is baptized shall be saved Mark 16. 16. it doth not say he that is baptized and believeth If thou believest with all thy Heart thou mayst Not if thou shalt believe hereafter but if thou dost believe now It appertains to such who have Faith when baptized and it evidences such a Faith to the Person nay Faith is required of them before they are to be baptized And so saith the Church of England 3dly You say It is the Bond of Holiness 1 Pet. 3. 21. the Apostle exhorts the Christians to be dead unto Sin and alive unto Righteousness There is a Virtue in the Ordinances of God answerable to
the End for which they are ordained c. Remark Still Reader know that it is a Bond to the Adult only Infants are not able to die to Sin nor live unto Holiness They cannot answer a good Conscience by the Resurrection of Christ from the dead Ordinances have no more Virtue in them to an Infant than if you should water a dead Tree There can be no increase in Holiness without the Grace of Holiness in the Habit be first infused and if the Seed of Holiness be first infused in Infants before Baptism or in Baptism that Seed would remain in them and appear as soon as they come to Understanding 1 Joh. 3. 9. But that any such Seed or vital Principle is either way in Infants as such whether Infants of Believers or others appears not but contrary-wise nothing appears in them when grown up but the cursed Seed of Sin and so it will until their Natures be changed by Divine Grace 4thly You say Baptism is a sign of Union with Christ we were baptized into him For as many of you as have been baptized into Christ have put on Christ Gal. 3. 27. Again the Apostle saith We are all baptized into one Body 1 Cor. 12. 13. Christ is the Head of the Body the Faithful are the Members those that are in everlasting Union with him which is signified in Baptism Can they desire to be in one Body with Christ who are not willing to be baptized into this Union Remark Have Infants as such Union with Christ If they have they would all partake of the Blessings of that Union and be all saved because the Branch that is savingly united to the Vine Christ partakes of the Virtue that is in him and it is an indissolvable Union like that between the Father and the Son John 17. 21 23. You say the Union is everlasting and this is signified in Baptism Now what is the Sign without the Thing signified Sir no doubt elect Infants that die have Union with Christ in a way we are ignorant of but what is this to the Infants of Believers as such I will appeal to your own Conscience whether you believe any one Infant you baptize or rather rantize or sprinkle that lives hath spiritual Union with Christ before or in Baptism or Rantism for if they had they do not after they are grown up need any inspired Habit or the Seed of Grace to be infused into them in order to such Union Without Faith there is no Union with Christ and there can be no Faith without Knowledg there is no spiritual Marriage to Christ without a Consent which Infants are not capable of Moreover why do you speak of Persons being not willing to be baptized when the Subject of Baptism you contend for is a poor ignorant Babe Can Infants be willing Sir what you speak has weight in it to the Adult to Believers but signifies nothing for the Continuation of Baptism to Infants but rather that it ought to be rejected as not being of God 5thly You say Baptism signifies Remission of Sins Mark 1. 4. Be baptized every one of you saith Peter in the Name of Jesus Christ for the Remission of Sins So Ananias said unto Paul Arise and be baptized and wash away thy Sins calling upon the Name of the Lord Acts 22. 16. â—nd are not they say you unthankful to the Grace of Gâ—… which offereth them a Seal of Absolution and they â—…ll not receive it c. Remark Baptism is a sign of Remission of Sin to none but Believers who have Repentance and therefore Peter exhorted those Jews first to repent Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins Such only here have the Promise of Remission that do and can repent and to such only ought the Sign to be given who have the Thing signified which are not Infants but Believers Is Absolution and the Seal of it offered unto Infants and do they refuse to receive it Sir were your Eyes open'd you would soon see you apply all you say to the wrong Subjects You exhort the Subjects of Baptism to be thankful leâ—t they despise the Seal of Pardon Now take from your Reasoning this following Argument viz. Such Persons that Baptism belongs unto may neglect and despise the Ordinance and Seal of Pardon but Infants cannot neglect or despise the Ordinance and Seal of Pardon Ergo Baptism doth not belong to Infants 6thly Baptism is you say a Condition of the Promise of Salvation He that believeth and is baptized shall be â—…d Mark 16. 16. 'T is true say you the Promise is not only to Baptism nor is it also to Faith only but to Faith and Baptism Dost thou not desire to be saved Why then despisest thou one of the Means of Salvation Thou sayst if I believe I shall be saved tho not baptized with Water Christ saith otherwise that thou must believe and be baptized if thou wilt be saved 'T is true the Apostle saith to the Goaler Believe on the Lord Jesus and thou shalt be saved Acts 16. 31 32. but so soon as he believed he was baptized The Unbelief and Haughtiness of thy Heart maketh thee to reject this holy Ordinance c. Remark How can you make Baptism a Condition of Salvation to Infants who are no ways capable to answer it neither Faith nor Baptism is required of them nor are their Parents commanded to baptize them But 't is true such as believe are required to be baptized and such as reject it and will not be baptized tho the proper Subjects do reject the Counsel of God and may endanger their Salvation or at least it calls into question if convinced of it i. 〈◊〉 that it is their Duty the truth of their Grace that they neither unfeignedly believe in nor love Jesus Christ therefore Sir so soon as a Child is grown up and doth believe he should be baptized not before for we have a perfect Rule to walk by Arg. 2. Where there is no Law there is no Transgression But there is no Law to baptize Infants Ergo It is no Transgression not to baptize them Where God hath no Mouth to speak we should have no Ear to hear Arg. 3. To act in the Service of God without Authority from his Word is a Sin But they that baptize Infants do act in the Service of God without Authority from his Word Ergo It is a Sin to baptize Infants Would not Abraham have sinned if he had circumcised his Females or to have circumcised his Males on the 7 th or 9 th day because the express Command was to Males and on the eighth day so the express Command of Christ is to be baptized when made Disciples if we believe if we repent or when we believe and bring forth Fruits meet for Repentance You add That they that despise Water-Baptism despise not John's Baptism but the Baptism of Christ therefore their Sin is the greater Remark
yet the grafting of a Person into Christ is represented by that Allusion or Metaphorical Expression Must the Sign and the Thing signified be all one and the same thing Thus we see in opposition to what you say in the close of your third Chapter that it is very plain and manifest that dipping is absolutely necessary and of the Essence of Baptism it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Sir in all the New Testament where we read of sprinkling the Greek as I said before renders it rantizing not baptizing 〈◊〉 Christ has ordained Rantism to represent the sprinkling of his Blood or the sprinkling of his Spirit prove it we deny it and have sufficiently proved he has appointed Baptism to represent his Death Burial and Resurrection and that sprinkling is not baptizing But for a farther Satisfaction of the impartial Reader take a few Syllogistical Arguments Arg. 1. If Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure then Sprinkling cannot be Christ's true Baptism But Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure therefore Sprinkling cannot be Christ's true Baptism This Argument we have proved to be true in every part of it Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life then Infants cannot be the Subjects thereof But Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life Therefore Infants are not the Subjects thereof 4. There is yet one Proof further to make it yet clearer that Baptism is dipping or plunging and nothing else and that is taken from those Typical Baptisms spoken of in the holy Scripture 1. That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud See Pool's Annotations on the Place Others says he more properly think the Apostle uses this Term in regard of the great Analogy betwixt Baptism as it was used the Person going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptable of Water tho the Water at that time was gathered on heaps on the other side of them yet they seemed buried in the Water as Persons seem'd buried in the Water were in that Age when they were baptized 2. The second Typical Baptism was that of Noah's Ark See Sir Norton Knatchbull whom I quoted before saith he Noah's Ark and Baptism were both a Type and Figure of the Resurrection not a Sign of the washing away of Sin tho so taken metonymically but a particular Signal of the Resurrection of Christ Of this again saith he is Baptism a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre From hence I infer this Argument following Arg. 3. If those Typical Baptisms spoken of in the Scriptures signified Immersion or an Overwhelming or a Burial then is Sprinkling no true Baptism But those Typical Baptisms c. did signify Immersion or an Overwhelming or a Burial Therefore Sprinkling is no true Baptism Again that Baptism is dipping or plunging or a being buried in the Water appears by those Metaphorical Baptisms we read of which are twofold 1st The Baptism of the Holy Spirit 2dly The Baptism of Afflictions 1st Saith John the Baptist I indeed baptize you with Water but he shall baptize you with the holy Spirit and Fire Now 't is not the sanctifying Gifts of the Spirit which every Godly Person receives that is the Baptism of the Spirit but as the Learned observe the miraculous Effusions of the holy Spirit like that at Pentecost Acts 1. 4 5. shall be baptized The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Casaubon is to dip or plunge c. 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 'T is not a sprinkling of the Spirit that is the Baptism of the Spirit for so doubtless the Apostles had the Spirit before they were said to be baptized with it Oecumenius on Acts 2. saith A Wind filled the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost 2dly We read of the Baptism of Afflictions I have a Baptism to be baptized with and how am I straiâ—ned till it be accomplished From the literal Signification of the word baptizâ— immergo as I shewed before to plunge under overwhelm great Afflictions come to be called Baptism and signifies as Vossius shews not every light Affliction but like that of David Psal 32. 6. he drew me out of the deep Waters Hence great Afflictions are called Waves Thy Wazes and thy Billows are gone over me Psal 42. 7. 'T is spoken of Christ's Sufferings who was as it were drowned drenched or overwhelmed in Afflictions and Sufferings Every small Affliction is not the Baptism of Afflictions but great and deep Afflictions suffering even unto Blood and Death Pool's Annotations say to be baptized is to be dipped in Water metaphorically to be plunged in Afflictions I shall close this also with another Argument Arg. 4. If those Metaphorical Baptisms which we read of in God's Word as the Baptism of the Spirit and of Afflictions and Sufferings are taken from the literal and genuine Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo which signifies to dip then sprinkling is not baptizing but the former is true Ergo sprinkling is not baptizing CHAP. V. Wherein Mr. Owen's Argument for Infant-Baptism taken from the Covenant God made with Abraham is examined and totally confuted SIR YOu in your fourth Chapter come to consider and enquire who are the proper Subjects of Baptism or who they are that ought to be baptiz'd And first you say that Baptism doth not belong to all Men but to the Faithful and their Seed He that believeth and is baptized shall be saved Mark 16. 16. When the Eunuch ask'd Philip See here is Water what doth hinder me to be baptized He answered If thou believest with all thy Heart thou mayst Acts 8. It is plain say you that Baptism belongeth to them that believe but say you how doth it appear that Baptism doth belong to the Seed of such that will appear you say 1. From God's Covenant 2. From Circumcision under the Law 3. From Christ's Command to baptize all Nations 4. Because they are holy 5. Because Christ blessed them 6. Because the Gentiles were ingrafted into the Privileges of the Jews 7.
Creation thus he is our God and Father O Lord thou art our Father we are the Clay and thou art our Potter and we are all the works of thy Hands Isa 64. 8. 2. Saith he By external Calling and Profession there is an intercurrent Relation of the Father and Son between God and his People Thus the Posterity of Seth are called the Sons of God Gen. 6. and the entire Nation of the Jews are so called When Israel was young I called my Son from Egypt Hos 11. Dr. Batesin his Sermon on Mr. Baxter's Funeral Secondly God may be said to be the God of a People by way of special Interest by Election Regeneration and Adoption thus he was not a God to the whole House of Israel both to Parents and Children without exception Yet we grant God was their God by entring into a visible and external Covenant with them and as so considered he was said to be their God and an Husband to them Jer. 31. 32. Which Covenant they broke altho I was an Husband to them saith the Lord. But pray observe the New Covenant is said not to be according to that Covenant which God made with this People when he took them by the Hand and brought them out of the Land of Egypt Thirdly Now if that Covenant in which God is said to be their God was the Old Covenant or the Legal Covenant which God hath took away to establish the Second What doth that signify which you affirm here Certainly John would not go about to establish that Covenant which he knew his Master was ready to take away viz. the Covenant of Peculiarity God made with Abraham and his Natural Seed as such We deny not but the free Promise that God made with Abraham is the Covenant of Grace but that belongs not to Believers Seed as such For some of Unbelievers Seed may be in the Covenant of Grace and some of Believers Seed may not i. e. the Children of the Promise or Covenant of Grace or the Elect of God may lie amongst the Unbelievers Children as well as amongst Believers Children Tho I doubt not but more of Believers Seed are called than of others and have greater Privileges i. e. by the Instruction Prayers and good Example of their Parents c. Fourthly Tho John did not nullify the external Covenant yet he being to prepare Christ's way gave the Jews a clear Intimation of the repealing of it or the period thereof and that now it would stand them in no stead they indeed made this which you say an Argument to come to his Baptism namely because of that Covenant with Abraham or their being his Children But what did John say Think not to say within your selves we have â—braham to 〈◊〉 Father As much as if he should say your being the Seed of believing Abraham according to the Flesh will give you no Right to Gospel-Baptism nor other Gospel Ordinances and Privileges tho it gave you right to Circumcision and Legal Privileges You say He doth not make void the Covenant with Abraham but rather confirms it saying God could raise other Children to Abraham if the Jews brought not forth Fruit meet for Repentance Answ Tho he did not make void that Legal Covenant yet he explained the nature thereof to the Jews and shewed them their great Error and Mistake about it clearly intimating that the Covenant of Grace God made with Abraham and with his Spiritual Seed did differ and was of another Nature with that Covenant which God made with him and his Natural Seed as â—uâ—h for saith he God is able to raise up of these Stones Câ—… to Abraham meaning the Gentiles as Expositors give it If the Covenant of Grace made with Abraham ran only to his Fleshly Seed as such Why did John say God could raise up others to be his Children even such that were not of his Natural Seed And also Why did he refuse them who were his Natural Seed That did not bring forth Fruit meet for 〈◊〉 or did not believe and so shewed themselves not to be the true Spiritual Seed of Abraham Fifthly From hence therefore it follows in opposition to what you say That Gospel-Baptism is not of the same extent with Circumcision As the whole Countrey say you were under Circumcision so doth John receive them to his Baptism he refused none that came to his Baptism but received Publicans Sadduces Pharisees viz. the Generations of â—ipers Matth. 3. 7 8. And can it be thought he refused little Children Answ I wonder you should affirm that John received all the Countrey to his Baptism and refused none no not the Generation of Vipers This I deny and you have no shadow of Reason to assert it since he rebuked them when he saw them coming to his Baptism and bid them bring forth Fruit meet for Repentance Prove if you can that he baptized one Soul but such only that were penitent and demonstrated the truth of their Repentance by bringing forth of the Fruits thereof 'T is very strange to me that any Man should assert that John the Baptist whose Doctrine and Ministry by all Divines is look'd upon to be very severe and sharp should baptize all even the worst of Men yea such whom he called a Viprous Generation But what is the purport of this Argument of yours for Infant-Baptism Certainly all may easily see it Doth it not tend to prove that all ungodly and unbelieving Men and Women are to be baptized as well as Infants Let me but justly infer upon you and from what you say here after this manner viz. If John Baptist baptized all that came to him even all the ungodly Jews as Publicans Sadduces Pharisees yea those Generations of Vipers then Unbelievers yea the worst and vilest of Men are as true Subjects of Baptism as Believers 'T is no matter whether they believe or not repent or not or at present bring forth Fruit meet for Repentance or not John took their Word their Promise that they would do those things afterwards What Notions do you impose upon your unwary Readers I thought all Adult Persons according to the avowed Principle of the Pedo-baptists as well as Anti-pedobaptists must believe and manifest true Repentance before they ought to be baptized Reader see Mr. Baxter's Book Confirmation and Restoration printed 1658. He affirms viz. That a personal believing is the Condition of the Title of them at Age is far past doubt Pag. 16. 1. Saith he The Promise it self doth expresly require Faith of our own of all the Adult He that believeth and is baptized shall be saved Mark 16. 16. What doth hinder me to be baptized And Philip said if thou believest with all thine Heart thou mayst These two Scriptures and many more Mr. Baxter quotes His 2d Argument is this If a Profession of Faith were not necessary coram Ecclesia to Mens Church-Membership and Privileges then Infidels and Heathens would have Right His 3d Argument runs thus viz. It is a
granted Case among all Christians that a Profession is thus necessary the Apostles and Antient Church admitted none without it Pag. 17 21. Again he says Pag. 24. We find when John Baptist set up his Ministry he caused the People to confess their Sins And whereas some say that John baptized them that he calleth a Generation of Vipers I answer saith he we will believe that when they prove it It seems rather that he put them back as to those Acts 2. 37. Saith he It is plain that they made an open Profession if you consider 1. That they were openly told the Doctrine which they must be baptized into if they did consent 2. It is said they that received the Word were baptized 3. It is as certain therefore that they first testified their glad reception of the Word 4. VVe may not imagine that Peter was God or knew the Hearts of those thousands and therefore he must know it by their Profession that they gladly received the VVord 5. Their own Mouths cry out for advice in order to their Salvation 6. It had been absurd for the Apostles to attempt to baptize Men that had not first professed their Consent 7. The Scripture saith he gives us not the full Historical Narration of all that was said in such Cases but of so much as was necessary 8. The Institution and Nature of the Ordinance tells us that Baptism could not be adminisired without a Profession to the Adult for they were to be baptized into the Name of the Father Son and Holy Ghost Therefore were to profess that they believed in the Father Son and Holy Ghost c. Pag. 25. 9. The constant practice of the universal Church hath given us by infallible Tradition as full assurance of the order of Baptism and in particular of an express Profession and Covenant then made as of any Point that by the Hand of the Church can be received Pag. 26. 10. And it was in those days a more notorious Profession to be so Baptized and to joyn in the Holy Assemblies then now it is when the Profession of Christianity did hazard Mens Liberties Estates and Lives to be openly then Baptized upon covenanting with God the Father Son and Holy Ghost c. Moreover saith he it is said of all that were Baptized being then at Age that they first believed and how could the Baptizers know that they believed but by their Profession pag. 26. Yea 't is said of Simon Magus that he believed and was baptized which though he might really have some historical Faith yet implyeth that he openly professed more then he indeed had or else he had scarce been baptized which hath caused Interpreters to judge that by Faith is meant a profession of Faith And if so then sure a profession of Faith is still necessary p. 27. Yea saith he Christ in his Commission directeth his Apostles to make Disciples and then baptize them promising that he that believeth and is baptized shall be saved And who can tell whether a Man be a Disciple a Believer or an Infidel but by his Profession How was it known but by their Profession that the Samaritans believed Phillip preaching the things concerning the Kingdom of God and the name of Jesus Christ before they were baptized Acts 8 12. Phillip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God c. Saul had more then a bare Profession before baptized Acts 9. 15 17. Also Cornelius and his Company had more then a Profession for they had the Holy Ghost poured on them speaking with Tongues And it was such a Gift of the Spirit that caused the Apostle to conclude that God had granted the Gentiles Repentance unto Life Acts 11. 8. The Converted Gentiles Acts 13. 48. shewed their belief and gladness p. 27. Gods Order is to the Adult saith he first to send Preachers to proclaim the Gospel and when by that Men are brought so far as to profess or manifest their Eyes are opened and that they are turned from darkness to light and from the power of Satan unto God then they must be baptized for the remission of Sins As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized till they profess themselves converted seeing to the Church none esse and none apparere is all one Repentance towards God and Faith towards our Lord Jesus Christ is the summ of that preaching that makes Disciples Acts 20. 21. and therefore both these must by profession seem to be received before any at Age are baptized p. 30. 31. If as many as are baptized are baptized into his death and are buried with him by baptism into his Death that like as Christ was raised from the Dead then we should walk in newness of Life Then no doubt but such as were baptized did first profess this Mortification and consent to be buried and revived with Christ and to live to him in newness of Life Rom. 6. 3 4 5 6. For Paul was never so much for Opus Operatum above the Papists as to think that the baptizing of an Infidel might effect these high and excellent things and he that professeth not Faith nor never did is to the Church an Infidel In our baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and rising with him through Faith quickned with him and having all our Trespasses forgiven Col. 3. 11 12 13. And will any Man saith he yea will Paul ascribe all this to those that did not profess the things signified or the necessary Condition Will baptism in the Judgment of a wise Man do all this for an Infidel let me add or to an Infant or one saith he that professeth not to be a Christian Baptism is said to save us 1 Pet. 3 21. and therefore they that will be baptized must profess the qualifications necessary to the saved p. 32. The Keys of the Kingdom of Heaven are put into the Churches Hands and they that are loosed on Earth are loosed in Heaven if the Keys do not err and therefore pastors of the Church must absolve none by Baptism that do not by profession seem absolvable in Heaven they must profess to have the old Man Crucified with Christ that the Bodie of Sin be destroyed that henceforth they might not serve Sin Rom. 6. 5 6 7 8. As many as have been baptized into Christ saith he have put on Christ Jesus and are Abrahams Seed and Heirs according to the Promise Gal. 3. 27 28. This speaks the Apostle of the probability grounded on a credible Profession and therefore it is clear that the profession was presupposed that might support this charitable Judgment Our baptism is the solemnizing of our Marriage with Christ And it s a new and strang kind of Marriage where there is no profession of Consent The baptized are in Scripture
World are in the Covenant of Grace and not Mankind only but the Fowls of the Air and Beasts of the Field and it had a Sign or Seal also to confirm it to all viz. the Rainbow now your argument from hence must be this because the Sign or Seal of the Rainbow belonged to Noah and his Sons to confirm the Covenant Blessings therefore Baptism belongs to all Gods Noahs and their Sons and Daughters and you may extend the inference further if you please but perhaps 't is rather the command of God to Noah you cite Gen. the ninth Chapter and first Verse and that was given to Noah and his three Sons Shem Ham and Japheth and in them to all the World well but what is this Command take the words and God blessed Noah and his Sons and said unto them be fruitful and multiply and replenish the Earth I know not what this is brought for nor what Cornelius could draw from thence unless it was to stir up his Sons and Daughters to marry and beget Children which certainly is one thing if not all that God commands Gen. 9. 1. to Noah and his Sons that so the World might be a fresh increased and multiplyed with People after the Flood 2. You say he could no less then know the rest of the Proselytes who received Circumcision that they and their Children were in Abraham's Covenant and also he at this time by his receiving the Gospel should come into the same Covenant so that he and his whole House should be the first Fruits of the Gentiles Thus Peter founded the Christian Church of the Jews and Gentiles in Housholds according to the ancient practice from the beginning of the World Ans I answer 't is a great abuse of the sacred History to say Peter founded the Christian Churches in particular Housholds for the first Church consisted of Three Thousand and there is no mention made of any particular Houshold but perhaps two of a City and one of a Family as God promised were at that time brought into God's Gospel Sion also here were many gathered together at Cornelius's House as appears Verse 33. 2. Why do you not distinguish between the Covenant made with Abraham's natural Seed as such and the Covenant of Grace God made with him c. you think that those blind and unbelieving circumcised Proselytes were as truly in the covenant of Grace even in the same covenant God made with Abraham's spiritual Seed as Cornelius was after he believed in God and Jesus Christ why then doth Paul say and if you be Christs then are you Abrahams Seed and Heirs according to the promise Gal. 3. 29. besides the Covenant of peculiarality made with Abraham's natural Seed as such did not intitle the Proselyte stranger to the inheritance of the Land of Canaar Oh! that the Lord would take this Vail from off your Eyes every Soul must reckon from Christ not from being Abraham's natural Seed that would be one of Abraham's spiritual Seed and an Heir according to the Promise Paul you say planted or founded Churches among the Gentiles even in the same manner as Peter did when the head of the Families believed he did baptize the whole Family 1. You say he planted the Church of the Philippians in Housholds Acts 16. 14 15. a certain Woman named Lydia which worshipped God heard us whose Heart the Lord opened that she attended unto the things that were spoken off by Paul and when she believed she was baptized and all her Houshold You note on this Text three things first that Lydia was a Proselyte before to the Jewish Religion and the Proselytes of the Gentiles and their Children were in God's Covenant through Baptism and Circumcision and here you tell us the story over again of Moses the Son of Maimon about baptizing Proselytes that they baptized Proselytes among the Jews by command of the Council c. Ans I answer you will have I see all these to be re-baptized also I cannot see but you are truly a grand Anabaptists in your Judgment and such an one that I never met with before first you intimate they were baptized by a Jewish humane Invention and the second time baptized by virtue of Christ's command let who will be your Proselyte I will not who thus contend for and mix the Traditions of Men with Christ sacred Institutions 2. Had Lydia and her Family a right to Baptism because a Proselyte I thought your Brethren always asserted her Childrens right thereunto by virtue of her Faith Secondly you note as soon as she believed she and her Houshold were baptized according to the order of Gods covenant to receive the faithful and their Seed c. 1. Ans I answer then Baptism it appears is no mear positive command of Christ but wholly depends upon Gods Covenant with Noah or else his Covenant with Abraham 2. You ought first to prove she had any Seed either Sons or Daughters and if she had whether any of them were Infants 3. Prove that because her Houshold is said to be baptized every individual person in her House was baptized seeing we read of a whole House went up to offer unto the Lord but not all two of the House went not up 1 Sam. 1. 21. 22. 4. Prove that Paul planted a Church in her House if he did I shall make it appear that they were all adult Persons and such that did believe in Christ and as to your argument that in the New Testament whole Families received the Gospel 't is not denyed but some whole Housholds then did believe or the major part of them and so now adays but not many such but would you therefore have Churches to consist only of private Families This a is new way to prove national Churches You say after the same manner the Apostle offered Salvation to the keeper of the Prison and his Household if he only believed Acts 16. 30 31. and he said believe on the Lord Jesus Christ and thou shalt be saved and thy House Paul explaineth unto him the Covenant of God to the Faithful and their Seed saying unto him believe and thou shalt be saved and thy House he doth not say thou shalt be saved and thy House if ye believe but believe thou and thy House shall be saved with thee the promise of Salvation belongeth to the Houshold if he believed who was the head of the Family c. Ans Sir I positively charge you for writing and publishing false Doctrine and acquit your self of it as well as you can I appeale to the Consciences of your Brethren and to all understanding Men whether this be a truth or not viz. that when the head of a Family doth believe in Christ that all the whole Family shall be saved I must confess that this is a new and easie way for all in such Families to be saved but doth not Christ say he that believes shall not be damn'd Mark 16. 16. let them dwell in what Family
untill we become Adult Persons and do believe in him he hath left us an Example how we should follow his steps Mr. Owen brings in his Fifth Objection against his Doctrine and practice of Infant Baptism viz. If Infant Baptism belongs to Infants why do not you give them the Lords Supper Take his answer Because saith he the Apostle Commands those that receive the Lords Supper to examine themselves and to discern the Body of the Lord which little Children cannot do Answ I answer And as the Apostle Commands all that receive the Lords Supper to examine themselves and to discern the Lords Body so likewise John Baptist the Lord Jesus and his Apostles too Commanded all that received baptism to believe and repent and to bring forth Fruits meet for Repentance which little Babes cannot do Repent and be Baptized every one of you Acts 2. 37. If thou believest with all thy Heart thou mayest Acts 8. 37. that is be baptized 2. You say Baptism is the Sacrament of our Regeneration and of our Admission into the Church of God the Lord's Supper is a Sacrament of our Growth and Spiritual Food 1. I answer this quite overthrows your Infant Baptism unless you Presbyterians do believe as the Church of England doth or at leastwise what they affirm viz. that Baptism doth regenerate the Child is Baptism an Ordinance or Sacrament of Regeneration i. e. to regenerate Persons or to hold forth that regeneration or the New Birth is wrought in such that are baptized why then do you baptize Infants who are not the Subjects of Regeneration Can they die to Sin and are they raised up out of the Water new Born Creatures to walk in newness of Life 2. If your Infants are new born or born again by Baptism no doubt the Food of the new Creature viz. the Lord's Supper ought to be given to them The first Sacrament holds forth 't is clear a Person born again or a Babe of Grace the other is Food fit and proper for that New born or Regenerated Person that he may grow thereby therefore they belong both to one and the same Subjects and neither of them it appears from hence do belong to Infants but 3. Are all the Infants that you baptize let in as Members of your Church are they absolutely Members of your Congregations as having the Ordinance of Admission is the Door of God's House opened to them How can you then say I deny them the priviledge of true and lawful Members shall your little Members your Lambs in Christ's Fold being New Born be starved what shall the regenerated Babe not be fed with the Food of their Fathers House 4. But if thus what number of Members have you in your Churches that have not their Names in your Church-book nor perhaps never looked after when grown up nor cast out though prophane and Wicked for do you cast out or exclude all such Children you baptized when grown up if not what polluted Churches are yours Infant Baptism was doubtless contrived to encrease National Churches or to make national Churches and it doth tend indeed to increase and continue that Christian Religion that is in Name only and not in Power you have its true in England by meer necessity lost your National Constitution and are become Congregational whether you will or no but Infant Baptism will not accord with a congregation Constitution nor do such Churches so constituted that are for Infant Baptism own their Babes to be proper and true Members of their Churches so far as I can learn what then signifies your Sacrament of Admission if they are not in truth admitted and owned as Members and allowed the Food and Priviledges of such 3. You say it was formerly though Circumcision belonged to Infants yet the Paschal Lamb belonged not but to the Adult Answ I answer this is denyed prove if you can that the little Children in the Jewish Church were not admitted to eat of the Passover it is positively said Exod. 12. 34. That the whole House were to eat thereof even a Lamb for an House and I find a great Writer asserting the same thing that little Children did eat thereof they were to bring their Children once or twice a Year before the Lord and I see no ground you have to say that none but Adult Persons did eat thereof 2. But let that be as it will that which was or might be the right of Jewish Church-Members or not their right is no rule for us in the Gospel Church as I have sufficiently prov'd and besure all baptized Persons who are regular Members of a Gospel Church cannot be denyed the Lord's Supper without Sin So much to your Answers to our Objections you might might have brought twice as many more CHAP. XX. In Answer to Mr. James Owen's 17 Chapter wherein the Antipedo Baptists are cleared of those foul Charges he hath cast upon them and 't is proved that to deny Infant Baptism is no Sin nor are those guilty of Murther nor Adultery that baptize or dip Men and Women in Water in the Name of the Father Son and Holy Spirit as Mr. Owen charges them but contrariwise it is proved that to Baptize or Rantize Infants is an unlawful Practise and very Sinful YOU say you shall demonstrate in this Chapter how great the Sin is of those that are tempted to deny the Baptism which they receive in their Infancy and that suffer themselves to be baptized again there are many People that know not the nature of their first Baptism and are perverted to renounce it thinking that they do please God in so doing but they fall into Temptation and the Snares of the Devil who is the Author of Errors and Father of falshood Answ I hope by this time the Reader may discern how great an error 't is to call Rantism or Sprinkling Baptizing and that Infant Baptism is also an error being a meer human innovation this I have prov'd and theresore 't is so far from being a Sin to disown it and cast it away that it is every good Christians Duty so to do that would in all things walk by the rule of God's Word And for Mr. Owen to charge our People after this manner as if we were perverted and insnared by the Devil in denying our Infants Baptism is just as the Papists used to charge the Protestants that disowned the human Traditions and the vain Fopperies of their rotten Church and thunder'd out their Bulls against them 1 You say they are guilty of great Sin insomuch that they neglect to make a right use of their first Baptism Infant Baptism putteth them under continual Vow to the Lord and they are bound to renew their Vows to take the Lord to be a God unto them as soon as they come to age Answ 'T is true you brought them under an Obligation or a Vow to take the Lord to be their God in their Infancy but why did you do it unless you had any Warrant or
directly lie under his Promise and believing things which are matter of Practice which depends wholly upon Christ's mere positive Command we must have some Ground or Foundation from God's Word to believe 't is a Truth which you blame us for not believing and we declare that we see we have no Ground no Foundation to build our Faith nor Practice upon in the case of Infant Baptism and are we guilty of unbelief from hence what Divinity is this you preach and publish to the World you would have us act upon an implicite Faith or believe as the Church believes do you not talk like a Son of the Church of Rome 2. Find the Woman that had the Issue of Blood no Command no Example nor no Promise to believe Christ would â—…er Do you believe what you seem to affirm did the never see nor hear of any Person that Christ had cured sure you cannot imagine any such thing the could not have believed unless she had some good Ground did she not know the power of Christ was great if we had but heard of one Infant baptized by Christ or his Apostles upon the Faith of their Parents as we find some Children were healed by the Faith of their Parents we should not be such unbelievers as we now are about Infant Baptism You say the Woman of Canaan comes boldly with her Child unto Christ for to receive benefit though she was not invisible Covenant with God and Christ commended her Faith and received her Daughter her Faith breaks through all impediments Mar. 15. 22. 28. Her Faith was great who against Hope believed in Hope is not thy unbelief great who destroyest the foundation of Hope touching thy Children O question not the promise of God through unbelief but be strong in Faith giving Glory to God 1. Answ Must we boldly bring our Children to Baptism without any authority from Christ because the Woman of Canaan come bodily to him to have her Daughter healed of her Boldly Disease she had ground for her Faith but we have none for such a Practice 2. Do we destroy the foundation of our Hope about the State of our Infants because we dare not baptize them without a word from Christ or without Authority from him No Sir we have ground to hope our Children that Die are as happy as yours tho' never Baptised and that from Gods word Hath not Christ said Of such are the Kingdom of Heaven no doubt God hath comprehended Infants in his eternal electing Love that Die for whom he also gave his Son and in some secret way doth Sanctifie them or makes them meet for glory above and we have as much ground to hope that God will give Grace to those Children of ours that live as you have to hope he will give Grace to yours Doth your Baptism save your Infants Will you say with the Old Erroneous Fathers and Blind Papists that Baptism washes away Original Sin Your expressions look that way I am afraid of you Ought we not to believe say you for our Children that Christ will receive them Is he more unready to administer Spiritual Blessings than he was in administring Temporal Blessings to the Children of the Faithful Answ Let Christ receive whom he pleases He will have mercy upon whom he will have mercy And receive and Bless whom he will receive and Bless no doubt his Sovereign Grace is extended to many of the Children of the Faithful now as formerly but what of this because he healed some little Children in the days of his Flesh of their Bodily Distempers Will you therefore baptize them without any Authority received from him you may if you please as well argue thus viz. Jesus Christ Fed many little Children with Temporal Food when he Fed the multitude therefore they must come to the Lords Table and be fed with Spiritual Food Is this to argue like a Man of Wisdom and Learning 3. They are guilty you say of Pride thus you charge those that deny Infant Baptism The humble submitteth to every Revelation of the Will of God say you God hath left divers things obscure in the Scripture that we might search them and judge humbly of our Selves who know things only in part seeing through a Glass in a parable Is it not great pride that a simple Man should take upon him to teach God how to speak in his Word let the Lord speak his Mind clearer about Childrens Baptism or else we will note believe him say some is not this a proud reasoning of the Heart of Man The humble Heart searcheth the Scriptures and considereth the agreement of one Scripture with another believing the consistency of the Old Testament with the new and fearing every untrodden Path there be great Truths as secret Treasure in the field of the Scripture which the Humble searcheth and findeth but the Proud despiseth and comes short thereof Answ I answer Is it Pride in us not to believe that to be a truth that is no where revealed in Scripture or is it not folly in you to believe such a thing to be of God's appointment and yet upon the most diligent Search that can be made into God's Word nothing can be found therein to prove it so to be 2. Because some things that are matter of Faith I say again or some Truths of the Gospel do lie obscure and in dark parables in the sacred Scripture doth it follow that one of Christs great Gospel Institutions nay one of the great Sacraments as they are called doth lie so dark and obscure therein also this is strange Moses who gave out the Laws of the Old Testament from God as a Servant made every thing plain that is he shewed them plainly what the command and precept was so that he that run might read it and will any Man think that our Lord Jesus who was as faithful as a Son over his whole House would be less faithful and leave an Ordinance so dark and obscure that there is not any Precept nor Example in all the New Testament for any such thing did Christ ever give forth Gospel Precepts in dark Parables Wonder O Heavens 8. We say Infant Baptism is not layd down in the Scripture obscurely or darkly but do affirm in the holy fear of God that it is not at all to be found therein and it may appear to all that you cannot prove that it is if God never so darkly had declared it we would receive it but because he hath neither plainly nor obscurely revealed That 't is his Institution we do reject it and we shall not be charged with Pride in so doing 't is I fear too evident that you are left in this Case by the Lord to believe a lie and may be because you will not believe nor receive the plain Revelation of the baptism of Believers tho' no one Truth lies more clear and plain in God's Sacred Word 4. Is it pride in you because you will not own the Common-Prayer and
all are to perish with the using after the Commandments and Doctrines of Men Col. 2. 21 22. 2. You say before they had their re-baptization they we more Charitable in their Judgment but afterwards they are usuallâ— of a strict and narrow Judgment Judging hard and uncharitably of them that are not of their perswasion therefore this Opinion that quencheth Love is not of God 1 Cor. 13. I do not say of them all that their Love to the Brethren waxeth colder when they are baptized but of the greatest part of them the virtue of the Grace of God overcometh the vertue of this Opinion and keepeth them from falling into the same Temptation of uncharitableness with others 1. Answ None of us were ever re-baptized pray cease your hard and uncharitable Pen and Tongue 2. Our Charily is greater far then that Mans whose Opinion about Infant Baptism leads him to cast all out of the Holy Catholick Church who disown Infant Baptism and are baptized as Believers 3. We have so much Charity to all godly Christians that are pedo-baptists that we own them to be our Brethren and Members of the Mystical Body of Christ and have the like Love to them as to those who are of our own perswasion in the point of Baptism even to all where we see the Image of God 4. If any among us are too uncharitable yet assure your self it is not this Ordinance of Christ which they own that naturally leads them forth so to be but 't is from the corruption of their own hearts therefore you do very ill to Father it on their Opinion 5. But as to Communion at the Lord's Table we believe we are limited and bounded therein by the rule of God's Word and 't is not for want of Charity to your Churches we cannot have Church Communion with you` tho' all other Communion of Saints we can have with you but 't is because we would walk orderly as God directeth us in the Gospel and I should be sorry to hear any of my Brethren to be of another mind I am for Catholick Communion and Charity with all Saints tho' not for Church Communion with any that are unbaptized as I believe you all are that have only had Infants Rantism 3. There are others since their re-baptization say you go further and have fallen from one delusion into another some set up free will others denying the Christian Sabbath others against Catechizing of Children c. 1. Answ 'T is very uncharitable in you to reflect upon the whole party of Baptized Believers from the errours of some that are of our Opinion in respect of Baptism 2. You may see a Confession of our Faith and a late Narrative of the result of a General Assembly of Pastors Ministers and Messengers of 107 Churches in which we Testifie against free-will and do abhor that Notion and own the Christian Sabâ—… viz. the first day of the Week and vindicate the Catechising of Children have also published a Catechism to that end and do bewail the neglect of that great Duty where ever it is found to be neglected either among us or others 2. But are there no free-willers nor Baxterians among you whose principles are much the same if not something worse why then do you thus reflect on us Require plain Answers say you from them unto these Questions and cause them to prove all from the Holy Scriptures the God of all Grace settle you in the present Truth that ye might bring forth Fruits meet to your Baptism Thus you end your Book Answ You have had plain Answers unto all your Questions and many other Questions for you to Answer and we have proved all we say from the Scriptures from whence you will never prove your Practice of Infant Baptism whilst the World standeth And now the good Lord open your eyes and the eyes of your Sons and Daughters to see their Error and shew you the Ancient Footsteps of the Flock that you and they may feed besides the Shepherds Tents and increase Love and Charity among us all which is too much wanting O where is the power of godliness Many can spy the Mote in their Brothers Eye CHAP. XXIV Containing some brief practical use of the whole precedent Treatise with seasonable Counsel to Parents c. NOw Reader from what thou hast heard or read in this Treatise and answer to Mr. James Owen 1. I may infer that all those who have only been Sprinkled or Rantized who are afterwards Baptized when they Believed are not re-baptized as Mr. Owen doth affirm nor do they renounce their Baptism tho' they do renounce the practice and Human Tradition of Sprinkling of Infants or Adult Persons 2. We may also infer that 't is a hard thing to restore a lost Ordinance or to reform about a long standing Custom and Tradition of Men. 1. Do all you Pious Parents bless God for Christ and the Gospel and for all those priviledges he hath bestowed upon you and upon your Children who when they are grown up set under the precious and clear Preaching of Christ Crucified Be sure improve these blessings and take heed that you walk in all things according to the rule of God's Word and do not follow a Multitude to do evil tho' some of them are good Men. O tremble to do any thing in God's Worship without lawful authority from him I mean precept or example from his Word do not adventure to Baptize much less to Rantize your Children any more whatever Mr. Owen or any Man on Earth saith unless you can find it written in your Bibles God hath not commanded you to bring them into a baptismal Covenant in their Infancy nor made any promise of blessing to assist them in performing that Covenant if you do bring them into it of your own Head voiuntarily If you do and will do this thing notwithstanding you have no authority from God's Word to do it Pray consider what I have said in this Treatise about this devised and unwarrantable Covenant by which you may heap up much guilt upon your selves and lay such a Load and Burden upon your Children that you are not aware of Mr. Williams's frightnes them with the Sin of Perjury who violate this Covenant may not this tend to drive them into despair and God will never charge them with Perjury since he never commanded them to enter into any such Covenant Your Children who when grown up if wicked and ungodly have too much guilt both Original sin and Actual sin lying upon them there is little need to add to their Burden for their want of Light and by Reading of such Mens Books they may perhaps thus charge themselves Mr. Dan. Williams says 't is the damning sin no no the Damning sin is the breach of God's Law and particularly the sin of unbelief Nay and doth not his words Imply that when your Children are grown up and they by Light received from God's word should be couvinced they were never baptized
Whether there is any Covenant appointed by Christ for Infants to enter into unto which no promise is made of assistance to perform it nor Blessing promised if it be kept nor one threatning if cast off and disowned 13. What should be the reason that our Translators of the Holy Bible should leave the Greek word Baptism or Baptisma untranslated seeing the Dutch have not done so but contrarywise Translate for John Baptist John the Dipper and for he Baptized them he Dipped them The Athenian Society answer They are the best Judges themselves and if we can understand them 't is enough Reply No tho' the Learned in the Greek do know what the word Baptizo and Baptisma is yet the unlearned in that Tongue do not know that it is to Dip or Immersion â—…refore 't is not enough 14. Whither such who have been Sprinkled ought not to be deemed unbaptized Persons since asperson is not Immersion or Rantizing not Baptizing seeing the Greek word signifies to Dip and tho' sometimes to Wash yet such a Washing as is by Dipping as the Learned confess To this they say Those that doubt may be of the surer side 15. Whither the Ancient Church who gave the Lords Supper to Infants as well as baptism might not be allowed to do the one as the other since Faith and Holy Habits yea to believe with all the Heart is required of them that are to be Baptized as Faith Examination and to discern the Lord's Body is required of them that partake of the Lord's Supper and since also all that were baptized into the Apostolick Church were immeditely admitted to the Lord's Supper and also seeing the arguments taken from the Covenant and because Children are said to be Holy and belong to the Kingdom of Heaven are as strong for their being admitted to both the Sacraments as one and there being no Command nor example for either and Human Tradition carrying it equally for both for several Centuries 16. Whither Nadab Abihu and Uzzah's Transgressions were not as much Circumstantials and so as small Errors as it is to alter Dipping into Sprinkling and from an understanding believer to an Infant that understands not its Right Hand from its Left and whether to allow the Church a power to make such alterations be not dangerous it being an adding and diminishing from God's Word see Rev. 22. 18. and doth not this open likewise a Door to any other like innovation 17. Whither there is any just cause for Men to vilifie and reproach the Baptists with the Name of Anabaptists for their Baptizing Believers seeing aspersion is not baptizing and in regard also that they have the direct and positive Word and Command of Christ so to do and not only the Commission Mat. 28. Mark 16. but also the constant use of the Apostles and Ministers of the Gospel all along in the New Testament who baptized none but such who made a profession of their Faith in the Gospel time observable 't is also that the Church of England also saith that Faith and Repentance are required of such who are to be baptized 18. Whither if our Translators had Translated the Greek Word Baptizo from â—â—pto they must not have Translated it Dipping or to Dip from the Native and Genuine signification of the word and whether they have done well to leave those words in the Original Tongue without giving the plain meaning in the English 19. Seeing the Greek Church uses Immersion to this Day and not aspersion or Sprinkling may not it be a great argument against Sprinkling seeing also that they disown the Baptism of the Latin Church because they do not Dip For doubtless the Greeks best know the genuine literal and proper signification of that Word that Tongue being their own Natural Language in which the New Testament was Originally written 20. What reason can be given why Nazianzen an Eminent Greek Father should Counsel the deferring the Baptism of Infants untill the third or fourth year of their Age except in danger of Death if it were in Nazianzen's time as some suppose it was the Opinion of the whole Church as also his own that Infants by an Apostolical Tradition were to be baptized as such that is as soon as born 21. Whither all the Fathers of the Third and Fourth Century both of the Greek and Latin Church who have wrote any thing about Infant Baptism do not unanimously give this as the reason why Infants should be baptized viz. for to wash away Original Sin or the putting them into a capacity of Salvation and some of them particularly St. Austin sentencing Infants to Damnation if not Baptized 22. If so whether the Fathers might not be mistaken in the Right of Infant Baptifm as well as in the Judgment of most Protestants they were touching the reason why they should be baptized 23. Whither God hath allowed or enjoyned Parents to bring their little Babes of Two or Ten days Old into a Covenant with him by Baptism since 't is not to be found in the Holy Scripture that he either hath allowed or injoyned them so to do there being neither Command nor Example nor the least intimation given for them to do it 24. If it cannot be proved he hath required any such thing at theit Hands whether that Covenant can be said to bind their Conscience when they come to Age especially since they gave no consent to do it nor were capable so to do 25. And if this pretended Covenant was not of God's appointment I Query how those Children who refuse to agree to the said Covenant when they come to Age can be guilty as Mr. Daniel Williams says 1. of rejecting Christ 2. Of renouncing the blessings of the Gospel 3. And that 't is Rebellion continued against their Parents 4. That it is Ingratitude and Perjury to their Redeemer 5. Gross injustice to their Parents 6. That it is self-killing Cruelty to their own Souls 7. The damning Sin I Query whether this is good Divinity or not or rather is it not a strange Doctrin and whether those unwarrantable Articles of Faith taken out of the Jewish Talmud or Turkish Alcoran may not be of as good Authority or whether it be fit to put such positions into a Christian Catechism as these are Pray be pleased to Answer these plain Queries when you write again or Reply to this answer of your Book CHAP. XXVI Containing Divers Arguments to disprove Pedo-Baptism and to prove the Baptism of Believers which Mr. Owen is desir'd to Answer when he writes again Arg. 1. IF none are to be Baptized by the Authority of the Great Commission of our blessed Saviour Mat. 28. but such who are first Taught or made Disciples by Teaching then Infants who are not capable to be taught ought not to be baptized But none are to be baptized by the Authority of the great Commission of our Blessed Saviour but such who are first Taught or made Disciples by Teaching Ergo Infants ought not to