ΔΙΑΤΡΙΕΗ ' ΠΕΡΙ ' ΠΑΙΔΟ-ΒΑΠΤΙΣΜΟῩ OR A CONSIDERATION OF Infant Baptism Wherein the Grounds of it are laid down and the Validity of them Discussed and many things of Mr Tombes about it Scanned and Answered Propounded to the Consideration of the Church of God and Judgment of the truly Religious and Understanding therein Together with a Digression in Answer to Mr Kendall from Pag. 143. to the end By J. H. an unworthy Servant of Jesus Christ and Preacher of the Gospel to the Congregation at Lin Alhallows While they made ready he fell into a trance and saw Heaven opened and a certain Vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth Wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all four footed beasts of the Earth and wilde beasts and creeping things and fowls of the ayr And there came a voyce to him Rise Peter kill and eat c. God hath shewed me that I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of what ever Age Sex Nation or condition for so far the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will reach common or unclean Acts 10.10 11 28. Suffer little Children to come to me and fâ—rbid them not for Of Such Is The Kingdom Of Heaven Verily I say unto you Whosoever shal not receive the Kingdom of God As A Little Child he shal not enter therein Mat. 19 14. with Mark 10 14 15. Try all things hold fast that which is good 1 Thes 5.21 LONDON Printed by J. M. for H. Cripps and L. Lloyd and are to be sold at their shop in Popes-head Alley neer Lombard-street 1654. To all Conscientious Judicious Faithfull men whether Paedobaptists or Anti-paedobaptists to whom these shall come Grace Mercy and Peace from Jesus Christ Men Brethren and Fathers I Propound unto your consideration this ensuing Discourse upon this much-discussed point of Infant Baptism not that I conceive my self able to instruct you but because I desire the point may be well looked into and further scaned that the truth of God therein may be made more evident to all that what is Christs may be owned and more cleared to be his and what is of Antichrist may be discovered and thrown down and that the Churches of God may be established in more Peace and quietness in this matter to which things by my forwardness I would provoke others that hitherto have done little or nothing herein I have herein acted to my little ability according to the talent given me searching the Scriptures about this matter rather then old Ecclesiasticall Authors of whom I am not so richly furnished as many others be and amongst whom I finde difference and little certainty save in this That divers testifie that the practise of it hath been very Ancient and none of them point us to any certain known begining of it in the Church of God Some rather disliking it unless in some cases of supposed necessity and others commending and pleading for it none that I finde wholly condemning it I mean none of primitive standing within the first five or six Centuries at least for the manner of Baptizing Anciently they seem more cleer that it was usually by plunging or diping in their heads save that some did it but once some thrice but I question whether their practise be at all obliging I conceive not further then the Scripture hath tyed us I would not willingly abet any Antichristian practise and as unwilling am I to condemn that that is Christian how I conceive it to have ground and bottom enough in the Gospel and Apostolical writings I have here expressed if any of you see further into it either pro or con I desire not to shut my eyes against it but yet further to weigh what shal by any of you be propounded to the Church hereabout and therein to my self who shal God assisting ingage that if any or all the Antipaedobaptists shal substantially Answer and confute what I have here propounded I wil unless God give other and further light yet never more Baptize any Infant but I conceive they will not do it but leaving my self and endeavours to Gods blessing and your perusall I am bold to subscribe my self An unworthy servant of Christ and of you for Christs sake John Horne From South Lyon in Norfolk Ianu. 25. 1653. A Table of the Contents of this Book Baptism considered in its 1 Kinds viz. as 1. With Spirit Pag. 1. 2. With Fire or Affliction 3. With Water and so as an outward Ordinance p. 2. the thing chiefly enquired into and therfore further spoke to in its 2. Grounds Both 1. More general the grace of God in Christ towards men p. 2. 2. More Special The Commission for it given 1. To Iohn 2. To the Apostles 3. Ends Both in respect of 1. God and the Baptizer 4 2. The party baptized 4 5 4. Subject which is principally sought after and therein whether Infants be of its Subject Whereabout therefore 1. Nine Observations out of the Scripture are layd down 6 7 2. Whether the want of express Precept or Instance mentioning Infants be sufficient ground of excluding them is spoke to Negatively in six Considerations 1. By way of Retorsion on the Antipoedobaptists 8 2. By shewing the Negative in other cases instanced 8 9 3. By asserting Christ less circumstantiate then Moses in outward Ordinances p. 11. though not less perfect therefore shewed 11 12 4. By propounding to consideration Rev. 11.2 13 5. By considering that some things are couched in Scriptures where they are not expressed 13 14 6. That those things so couched are no less true then if expressed 15 3. Divers Scriptures viewed conceived to give ground for Infant Baptism viz. 1. The Commission for Gentle-Baptism Mat. 28.19 20. p. 16 2. The Apostles practise in Baptizing the Gentiles Acts 16. p. 35 36 1. Cleared from the Antipoedobaptists 1. Inferences from it p. 19 20 2. Objections against it p. 25 2. Further opened and applyed 26 to 35 Mat. 19.13 14 15 3. That in 1 Cor. 10.2 p. 40 Objections answered p. 40 41 42 43 4. The Infants brought to Christ p. 44. Wherein is considered 1. The end of their being brought to him 45 2. Their entertainment by him p. 45 46 3. That Assertion Of such is the Kingdom p. 50 1. What meant by Such 51 2. What by kingdom Ibid. 4. Twelve Objections answered p. 57. Where also About 1. Positive Ordinances 70 2. The use of the Law in them 73 3. The Analogy between Circumcision Baptism 1. Negatively 76 2. Affirmatively 77 4. The Covenant made of God to Abraham 82 83 5. Rom. 11.16 17. 92 6. 1 Cor. 7.14 98 7. Acts 2.38 39. p. 101. the 39 verse more fully spoke to 103 to 116 8. Acts 3.25 Ibid. 9. Iohn 3.3 5. 118 4. Some Arguments from the foresaid Scriptures briefly sum'd up 125 5. Four more general Objections Answered p. 127. viz. about 1. The disorder and evil members
it stick in the form of godliness nay sincerely attain to that muchless enter they into the inside of this Kingdom to have the Law writ in their hearts and to experiment the peace and joy that is therein Of such is the Kingdom the Government of Heaven and of God Nay I know not how to exclude them right to any part of it if we shall take it for the Kingdom in its Glory as some do for then much more should they have right to any other thing in it as they were capable of having it put to and vouchsafed them according to Peters arguing But sure he meant the Kingdom of God as they had the Keys of it or were to have and so as they had power of taking in or excluding suffering to come to Christ or forbidding them and as the blessings of it were to be obtained for and imparted to them through man's ministration for it was not from the after-glory or inward communication of spiritual grace that they went about to detain them but from that dispensation of blessing which they were brought to Christ for in an external way of ministration And therefore it is meet that we understand his Speech so as may reprove and correct their thoughts in that for which he faulted them As if he should say The Kingdom of Heaven which I preach and am instructing you to be my Ministers in and which I am setting up and gathering men into is of such as these Infants or for such as these whom you thus slight and reject therefore forbid them not but let them come unto me as to the great King thereof and Prophet therein to be blessed by me As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the like in Matth. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of God is theirs or of them they have right to it and it takes them in Now shall right be withheld from them to whom its due Are we authorized to disciple all the Gentiles baptizing them and that discipling them is a subjecting them to his Kingdom and Government and hath our Saviour said That the Kingdom is of such as those Infants And shall we deny to disciple them thereunto by baptizing them into his Name to be subject to his power set up in his Church for the nurture of them Do not they that deny them admission into the Kingdom run into that evil of his Disciples here or savour of the same root in them for which Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very angry with them and to correct which and prevent it for the future he gave out this instruction For of such is the Kingdom c. But here we are encountred with many scruples and objection viz. 1. That these children were not brought to Christ to be baptized nor did he baptize them or bid his Disciples do it Object 1 but he was angry with them for bidding them to come to him because they therein hindred the occasion of his doing good to men and because the faith of the bringers was herein to be cherished and the power of Christ in blessing to be manifested and the exellent Doctrine concerning little children being capable of the Kingdom of Heaven to be delivered therefore no ground hence for Baptism It 's true these children were not brought for Baptism Answ but for somewhat higher then it nor read we that he baptized them for Christ baptized none with water himself nor that he bid his Disciples baptize them and whether they were baptized before or not in all the people being baptized it s not certain it s not exprest that they were or were not but he did that for which they came to him and by that indeed took occasion to shew his good will to men and cherished the bringers faith that thought he had blessing also for Infants and especially to open that Doctrine about Infants capacity for the Kingdom which should be of further use to the Disciples in ordering the Affairs of the Kingdom Now upon Christs words and specially this his instruction together with his after-commission for Gentile Baptism we ground the right of their Baptism But for the cause of his anger 't is more probable it was their low thoughts of them for their errour which he rebuked them for is best to be understood by what he saith for correction of them had his displeasure been against them for letting him in doing good or meerly cherish the bringers faith c. His speeches would have been to that purpose they would have contained the ground of his rebuking them as usualiy in all other cases they do But now its evident they contain the freeness of his grace to children and their capacity for the Kingdom and by consequence of his blessing therefore their fault by in the contrary their too low thoughts of them as if unmeet and unworthy of Christs care of them and acting in his Kingdom ministration towards them And no doubt but much of the wisdom and goodness of God and Christ is herein to be seen in ordering this providence that so he might take occasion to open his will towards them unto us in that which he foresaw would be much questioned and to order it to be so diligently recorded by three Evangelists that under the mouth of three witnesses we might be more confirmed in childrens right to the Kingdom and so by consequence to Baptism that takes them into it and acknowledges their right and might not keep them out upon such an opinion of them as the Disciples had of them As for these it was not perhaps so material to baptize them they yet being of the Jewish Church and so in the Kingdom by Circumcision and especially now when neither he nor his Disciples were about baptizing nor they brought to him for that which as we said perhaps they had received before These things were done and said rather for instruction to his Disciples for their after-carrying on the business of the Kingdom then for their present information about them particular children As usually his Doctrines and Speeches to his Disciples upon any such occasion had a special eye at their fitting for that business and out instruction All that discourse in Matth. 18. is plainly instructive to the Disciples about things pertaining to the Kingdom not only as at that present but rather as it should be ordered after his departure by them the determination of that question about Divorce Marriage and Continency was plainly instructive to them too for ordering the Affairs of the Kingdom in those matters too and this about children follows very fitly for their direction and instruction about them as also in the same order the Apostle gives hints of instruction about them 1 Cor. 7.10.14 I say not that the act of Christ then was a standing rule for Baptism But in his act doing that that is greater then Baptism to them and in his expressions of the ground of it instructions about
Sadduces did I grant it 's true that there is no truth couched in Scripture and thence to be deduced that doth contradict or evacuate any plain express truth of Scripture any collection from Scripture contradicting the open saying of Scripture is to be rejected as not rightly deduced for the Scriptures though in some places they may seem yet in no place doth deny or contradict it self in other places But many truths are couched in Scripture that are not so openly exprest in plain sayings as some others be as we before instanced I conceive if those called Anabaptists did seriously consider this and yet this is as plain and undenyable a Truth as any can be pleaded for it would make them more sober towards others in this point of Infant Baptism and not so vainly to vapor and so proudly to insult as some of them do in their own conceptions of the undenyableness of this ground for denying it viz. that it 's not plainly exprest in any Scripture Instance or Precept And now let us in the next place see if any ground for it may be found couched in the Scriptures and therein first of all let us view the Commission given by Christ to his Apostles for Gentile-Baptism 1. That Commission we find in Mat. 28.19 20. All Power in Heaven and Earth is given unto me go ye therefore disciple ye all the Gentiles baptizing them into the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. Where first we have to be noted the ground of this Commission in Vers 18. All Power is given to me in Heaven and Earth that is Though as the eternal Word I had all Power over all Creatures before they being all made by me Joh. 1.2 3 Col. 1.16 yet could I not with consistence with my Truth or Holiness order all of them or any of lost mankind as now upon the account of my Death and Resurrection I am in the nature of man impowered to do had I not dyed and risen for men I must have destroyed them all for ever but as virtually upon this account before so actually now and in the nature of man am I invested with Power and Authority as of Lordship over all Creatures to order and dispose them as I please agreeable to my Fathers Will so over Mankind to help and save them and make all things subservient to my designs about them Therefore also have I Power to make new Orders and grant out new Commissions what and to whom I please as also to protect and defend them that I employ in the execution of my said Orders and Commissions Therefore I command require and commissionate you to be my Servants and Messengers in the Work that I please to enjoyn you Go ye therefore And further For as much as by virtue of my Death and Resurrection for all men I have ransomed all men even all the Nations of the world out from under the power of the sentence to death and condemnation to which the Covenant broken by Adam as soon as made with him almost did bind them over so as that now that Sin and Law notwithstanding you and what ever Death by occasion thereof falling upon them I can save any of them in looking up to me and for so much as that is the way to their life and happiness the only way to it that they be obedient and subject to my Government and beleeve on me * God having given all Nations to me for mine inheritance Psal 28 8. Isai 49.7 Acts 4.12 1 Cor. 1.21 Joh. 1.4.5.9 and the utmost ends of the Earth for my possession and me to be his Salvation to the ends of the Earth No other Name given under Heaven by which they can or may be saved and for as much also as the light of the knowledg of God by me as the eternal Word in the fulness of time to be made flesh suffer and dye held forth to them formerly in the Wisdom of God they by wisdom knew not but the light shining in darkness they do not comprehend It 's therefore my pleasure to send a plain Declaration of my Mind unto them and not only to reserve that priviledg to the people of Israel as formerly the partition wall between them and all other Nations being broken down by my sufferings Ephes 2.15 Therefore Go ye my chosen servants and Embassadours Disciple all the Gentiles baptizing them into the Name c. Here then secondly we have the Commission it self wherein baptism was first by our Saviour appointed to the Gentiles as a medium of their being discipled to him I confess baptism was practised before and that too upon all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.21 people of every sort at least a word large enough to include infants too Deut. 31.12 Luke 9.13 with Matth. 14.21 Jude 5. but to our purpose this commission is more pertinent because it was given for the baptizing of the Gentiles and discipling them and so its rather to be read All the Gentiles as the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in other places as Acts 15.17 Rom. 15.11 2 Tim. 4.17 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles commonly they having sufficient warrant before for discipling and baptizing the Jews in the former practising of baptism by John and themselves upon them and the commission given them Matth. 10. when the Gentiles were expresly excluded No other being to be baptized but such as were of the visible Church of God before Children of the Kingdom upon whom the name of God was called and so baptism was not to them the way of taking into the Church and Kingdom of God but for further instructing and taking in further them that were somewhat instructed in it before for that 's clear that the people of the Jews were already in the visible Church the Vineyard of God and Children of the Kingdom as in Matth. 8.12 21.42 43. The hedg was yet about them and the clouds rained upon them c. But now unto the Gentiles not fore-proselited and circumcised baptism was the way of taking them in and declaring and owning them to pertain to the Church nor do we read of any Gentile or Heathen coming into the visible Body and Company of the Church to be accounted of them by any other way or medium of outward institution after Christ's resurrection circumcision being not practised upon them and theirs in their admission as was formerly used in proseliting them Indeed that the false Apostles stood for and would have had the way of their entrance and admission still in which two it is observable that they make no mention of circumcising their infants but that they the Disciples ought to be circumcised as was the manner of Moses and Paul speaking to the Galathians says They constrain you and would have you to be circumcised Gal. 6.12 13. not
to all men to justification of life through the righteousness of one Jesus Christ Even as by the disobedience of Adam the evil came to all men to condemnation Though its the receiver of the abundance or overflow of grace that shall raign in life by him ver 17. And this indeed is the bottom ground of preaching the Gospel and therein tendring the blessing in Christ to all Nations the whole world and to all the families of the earth as also of discipling them baptising them into his Name that they are all given over to him as their lawful Lord and in him through his death is Redemption and blessing for them all From which they only are excluded who when it s tendred to them put him and it from them and so exclude themselves by cursing vilifying The word in Gen 12.3 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilem lâ—vem habere vibâ— pendere To slight or set light by or setting slight by him the Seed of Abraham in his Person Doctrine Government or Blessing Gen. 12. Luke 10.10 11. Acts 13.46 Now doth not the word Families clearly comprehend little ones Are all the families of the earth without Infants or be they no considerable part of the families in which they are Surely they are so considerable that God would have them included in the Covenant of his favour Deut. 29.10 11. and Christ would not have them excluded his Kingdom and Blessing Why then do any question the giving them the seal of his blessing and so putting his blessing upon whole families that the whole houshold may upon the parents receipt of the Gospel be under Gods salvation As Acts 16.31 Except such as being capable of understanding do wilfully refuse and thrust it from them Surely they that deny Baptism to little ones then do discover much ignorance and unbelief of the grace of God and tenour of the Gospel of Christ how much soever they seem to know it and their zeal is as ignorant and reprovable as that of Christs Disciples Matth. 19.13 14. what ever they think of it as commendable Which will yet further appear if we Lastly Consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much mentioned saying by the ancient Doctours of the Church that we have John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Which they generally applied as to the water there mentioned to Baptism by water And if their interpretation of it be currant it will conclude more then lawfulness some necessity at least of baptizing Infants And sure their Authority and Antiquity though it may not cogere in Sententiam inforce our consent to them yet may deservedly challenge a sober consideration of it that we be not guilty through rashness of that fault we are oft admonished of Prov. 22.28 and 23.10 Let us then examine what may be said for and what against it The Scope of the place favours it thus Nicodemus coming to Christ by night and confessing him a Teacher sent of God our Saviour instructs him what was needful for seeing understanding and enjoying and entering into the Kingdom of God that he preached Namely That he must not rest in what he had already in Moses Ministration but submit to him whom God had more actually sent forth to be the Saviour of the world to receive a New-birth from him in his Ministration without which no enterance for any one as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into that Kingdom Now that which he did in his Ministration for admitting and leading men into that Kingdom we know was together with his Doctrine baptizing with water by his Disciples John 3.21.22 and 4.1 2. And with the Holy Ghost more immediately by himself John 7.37 38. Acts 1.5 And unless a man submitted to him in both these Administrations he could not enter into the Kingdom of God as set up of God in his Regiment and ordering The Order of the words in setting water before spirit suits with the Order of those Administrations of his twofold Baptism Baptism with water usually yea alwayes that we read of except in that extraordinary case of Cornelius of which we have given an account elsewhere going before the pouring out of his Spirit As Matth. 3.11 12. Acts 2.38 39. 8.16 17. 19.4 5. Where also that Ordinance of laying on of hands in which the more visible and evident givings of the Spirit was vouchsafed after Baptism Acts 8.16 17. Heb. 6.2 3. This Interpretation agreeth with that in Tit. 3.5 whereby by most Interpreters Baptism is called the Laver of Regeneration and I conceive it is not to be excluded in that expression 4. The Text will run as well or better this way then in and according to other Interpretations For to view them 1. Some by water think the Spirit to be signified by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that in Matth. 3.12 The Holy Ghost and fire but this looks too like a Tautalogy it amounting but to Spirit and Spirit that of Matth. 3.12 may admit of a better Exposition viz. by fire to signifie fiery trials as in 1 Cor. 3.13 14. 1 Pet. 4.12 13. 2 Tim. 3.12 I know it is said that by water is signified the cleansing operation of the Spirit and so it amounts to Except a man be born of the Spirit and his cleansing operation But then water should be rather set after spirit then before it To say nothing that all that yet amounts but to spirit for her being holy the birth of him must needs produce holiness or cleanness too 2. Others as I my self have understand by water the grace of God as held forth in the Gospel and received by faith the word grace and knowledge of God being in Scriptures often so called as Deut. 32.1 2 3. Isai 11.9 with Joel 3.18 And this indeed would well agree to men of years but how will it reach the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one which reaches to every Sex and Age Little Infants by this must be excluded Gods Kingdom then they being not capable of hearing and understanding the word in Infancy contrary to our Saviours express saying that tells us that Of such is the Kingdom of God and their receipt thereof is propounded as a good pattern for those of elder years as we have seen before But to view what may be said against this Interpretation our Saviour says ver 3. That this birth is a birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1 which signifies and is translated ver 31. from above but this water in Baptism is Elementary and from below Answ 1. Our Saviour tells Nicodemus ver 12. Answ 1 that he spake to him of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things earthly or done on earth though from Heaven and such is this Baptism For 2. Though the water in it be elementary and earthy yet the Ordinance of Baptism is from Heaven Matth. 21.25 26. Even from
God and his heavenly Son Luke 3.3 3. Nor is this birth of water only but of spirit also and he is from Heaven Object 2 But to be born signifies to have a being given and produced that we had not before new principles c. How can a man be said then to be born of water in Baptism Answ Before we come to the Answer it self let these premisses be considered 1. That this speech is figurative not proper and so to be understood in a similitude to natural birth only it being a Metaphor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends and takes in into its signification the acts of generation conception and birth or bringing forth and so is diversly in divers places translated as in Matth. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is mentioned in her In 1 John 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is born of God and in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is begotten of of him So that if there be but a tendency to birth by Baptism it s enough to entitle it to his word 3. The whole Birth is not ascribed to Water alone but to Water and Spirit Now then to answer the foresaid Objection I say Answ 1 There is a symbolical or similitudinary yea and something more then similitudinary birth in Baptism for as in every birth taking the word in that large sense before declared there is a Corruptio unius formae productio alterius a passing from one to another form or manner of being So in this Ordinance of Baptism there is 1. A Significant letting go dying to or renouncing all other rights titles or claims to Gods Kingdom as set up in the Ministration of Christ whether from natural-birth from Adam or Abraham or spiritual or symbolical birth by Circumcision and the Ordinances of Moses Though the Kingdom of God be for and is tendred to men as born of Adam or Abraham and the circumcised were the children of it as to right of its tender to them and their duty to receive it yet the Kingdom and the blessings of it by way of receit and enjoyment they could not nor might have abiding but in that condition or under that Ministration to receive the Kingdom they must pass further be born from above that is of water c. be baptized in which was 1. A putting on and being brought into a new kind of being title and claim to the Kingdom of God a putting on Christ as come in the flesh and bringing by his death for all men life righteousness and blessing through the free grace of God unto them For in being baptized into the Name of Christ is a putting on of Jesus Christ Gal. 3.26 27. symbolically professedly and as to obligation to him and to worship God by him Something of the some nature was in Circumcision whence I conceive our Saviour reprehends Nicodemus his gross ignorance and mistake of his meaning saying Art thou a Master in Israel and knowest not these things John 3.10 For in Circumcision there was intimately a renouncing of all claim to the blessing of God by any natural birth of Adam or Abraham or any thing of themselves whence the foreskin of their generation was cut off and an owning or coming in unto a new birth or being namely to have a being in Christ of the seed of Abraham as promised to him and so in the Covenant with Abraham promising blessing to all the families of the earth through him Only that that gave title to the blessing as promised would not suffice to give title to the exhibition of it the being brought into the Covenant and so into Christ as promised served to bring into the Church as under that Ministration of Moses and the blessings suitable thereto but to the Kingdom of God preached and administred by Christ come in the flesh It was needful to be born of water that is to be baptized into him as so come in the flesh c. 2. There also there is some Analogy in Baptism to the customs used upon new-born persons in nature as in Ezek. 16.3 4 5 6. There is a washing of the Infant new-born before it be fit to be educated or nourished amongst persons that are clean So here the party to be baptized by his submission to Christ is made partaker of a new birth or title to the Kingdom and is washed to signifie that Christ forgives sins to the submitter to and believe on him Like as amongst the Jews If any Heathen family submitted to the Jewish Religion formerly they were all beside Circumcision of the males baptized or washed See Ainsw on Gen. 17.12 For being by the submission of the parents to the Law as it were new-born to that Religion they were dealt with as new-born Infants washed c. Yea such a right we find to have been practised amongst the Grecians the Devil imitating sometimes Gods Ordinances that if one had been given out to have been dead and his Funeral solemnized if it was found afterward that he was alive and appeared amongst them again they looked upon him as unclean and abominable not fit to joyn with them civil much less their religious fellowships till according to the Oracle Given at Delphos to one Aristinus whom such a Disaster befel Plut. Quest Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were washed and dealt with again as new born babes whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posti minio nati born again after death but not to turn aside to fables Nec sacris miscere profana ne mulier formosa superne Desinat in pisciem I shall pass that 3. Whereas this birth is not only of water but of water and spirit there is this tendency therein further to the birth of spirit That 1. It brings into the Church and Kingdom of Christ where he as King and Lord dispenseth his Blessing and Spirit And sealeth the dispensation thereof to the baptized in his there according to capacity attending and submitting to him 2. We may presume that there is a concurence of the Spirit with his own Ordinance in part to bless the receiver according to his capacity he not dealing guilfully in the Ordinance of God He having promised where ever he record his Name to meet with us and bless us of what ever age the comer to him be therein Exod. 20.24 with Psal 115.13 In respect of these considerations it may well be called a Washing or Laver of Regeneration as Titus 3.5 And men be said to be born therein Object 3 3. But then Lastly its objected That this will make Baptism as the Ancients said Necessary to salvation So as in Infants or others dying without Baptism must be damned but we know the penitent thâ—ef on the Cross was saved and Cornelius received the Holy Ghost before Baptism I conceive it follows not because Answ 1 1. Christ speaks here of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉
such a judgement as there could be no ground for his speech being not about any Church-members as such but dogmatically and by way of Prophecy both of the way and end of some persons in the future who being described to be such and to have such an end could not together therewith be charitably supposed according to those principles to have been bought or redeemed nor being false Teachers were so much as in a seeming way to be bought but rather in an appearing way not to have been bought by his principles false teaching being no probable signe of Election though to establish his seeming good gloss on this place he impertinently quotes as a place without exception to prove that the Scripture speaks in that Dialect 2 Chron. 28.23 Ahaz worshipped the Gods of Damascus which slew him Sure he forgot that the Gentiles worshipped Devils 1 Cor. 10.20 and they by the Syrians might smite him as well as rob Job by the Sabaeans As also that Names of places are put for the Inhabitants as O Jerusalem thou that killest the Prophets Matth. 23.37 And so are of a plural signification and so the sense is as Tremelius also renders it Sacrificavit Diis Damascenor percutientium ipsum The Gods of Damascus which Damascus smote him This I say I shall pass over he that will see more thereabout may see it in my Answer to Master Owen which if he please he may have at Master Cripse or Master Moules or Master Calverts Shops in London Indeed he deals with few Scriptures in this Controversie but he miserably scants and clips them If my Taylor kept such a false Met-yard and could keep his shears no better from snipping away all my cloth he should have little of my custom but I think though he be no man of his word he can keep his met-yard and his shears honest enough Master Kendal might have afforded the Students too a Philosophical needle of a piercing tongue and Goose of a pressing wit and then they might have been fit to do less harm on a Shop-bord then in a Pulpit with their worldly rudiments and humane Divinity I hope the Reader will pardon this digression and Master Goodwin that I have here put in this bit to stay stomacks till he have prepared a fuller meal of Reply to him Indeed the unsavouriness and ungodliness of such passages as while men pretend to such special grace and to such jealousie for Gods glory in the mean while to give the honour of his truth and grace to humane Sciences and heathenish Philosophy and cast such disparagements upon the Scriptures and Divine Revelations which are the weapons of our spiritual warfare mighty through God to pull down those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds and reasonings which Philosophy and vain deceits of men build up against it provoked me hereunto The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may have some reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word Mystery as well as to Christ The Students should do far better to study the Scriptures well and especially that second to the Colossians and held for true and certain That in the Mystery of God Father and Christ as preached in the Gospel are hid up all the treasures of wisdom and knowledge and that in Christ we are compleatly furnished as well for wisdom and for profiting one another as for righteousness 1 Cor. 1.30 So as that as we need not to turn aside to the Law of Moses to make us righteous so neither need we to turn aside to Philosophy and vain deceits of men after the rudiments of the world and traditions of men and not after Christ however by men highly commended as necessary for us to be profitable and to be made and kept upright in the faith of Christ to make us wise unto salvation Nay they had need to take these counsels to take heed of being spoyled with Philosophy for there is more danger of being spoyled by it from Christ then being built up in him while men are led away rashly to pry into things they have not seen being vainly puft up with a fleshly mind not holding the head Ver. 17.18 c. as follows in that Chapter And indeed who sees not that Philosophy leads men so to do as to pry into the Essence of God Iohn 1.18 Prov. 30.3 4. his nature and manner of willing knowing acting and yet no man hath seen him at any time or climb up into Heaven to him by his Metaphysical Scales to bring us down an infallible discovery of him nay rather soaring aloft into those speculations they have but burnt their wings and in the issue have had Icanus his fortune fallen into a Sea of errours as indeed most of the Hereticks of old Menander Manes Ebion Cerinchus Arius and who not have been led into their errours by occasion of their curiosity and Philosophical speculations They being good for nothing when unsoberly used to measure out God and his truth by but to corrupt mens minds from the simplicity of Christ and from giving the obedience of faith to the Heavenly Doctrine and fill the world with jangling disputes in stead of hearty sober believing For what truth or certainty we have of them but the certainty of our purblind reason which is not able to give us good satisfaction about the consistency of their principles with themselves as that Deus est actus purus simplicissimus Chap. 4. Pag. 168. and there is not aliud aliud Diversity in God and yet that he erected his will from or in Eternity as Master Kendal tells us but his power not but in time as if his power lay still while his will acted it self and yet both power and will in him are himself and so but one thing That both his power and will are simply one thing in himself yet he erects his will but once there can be but one immanent act of God but his power he may erect very often but if both be himself why may he not erect one as often or seldom as the other To say nothing Chap. 4. Pag. 154. Et saepe alibi how evidently false it is That the act or action is all one with the thing acted as Gods creating Heaven and Earth all one with the Heaven and Earth and so as the Heavens and Earth are yet so God is still creating them and hath not ceased Gen. 2.1 as his word tells us from making them Just as if I should say my action of writing is all one with these lines and letters and so long as these remain my action of writing remains also though evident it is that they remain long after I have done writing Sure he that makes Philosophy his foundation as Master Kendal sayes shall never stand sure from erring and perishing shall never believe or know Gods word aright yea shall incur Gods displeasure against himselfe for throwing by