baptizing goes before saving Nay though Christ saith peremptorily He that beleeveth not shall be condemned you will not I think hence conclude that all Infants which you say cannot beleeve must necessarily perish in their Infancy though this might far more probably be concluded from the text then what you would conclude The words therefore are not to be taken so generally as to admit of no restriction but must be limited according to the subject-matter viz. that when professed infidels such as the Apostles were sent to are preached to they must be made disciples and beleeve and then be baptized and such as are quite out of Covenant and have no means of being taken into Covenant but by actual faith of their own must be condemned if they beleeve not 2. These Scriptures make much against you for while you urge them for your warrant you not only use no endeavours to go to the poor Nations and Heathens to preach the Gospel to Jews and Infidels as these Commissions require but are altogether unable for such a work For let me ask you Can you speak the tongues of all the people in the world of Indians Ethiopians Turks Scythians Jews c. Or can you work miracles which were so necessary for the laying of the foundation of Christianity amongst Infidels which power Christ promised to his Apostles to whom he directly gave this Commission and accordingly inabled them thereunto If you cannot do these boast no more of these Scriptures 3. Yea though you would insinuate that these Scriptures are much against our judgement and practice yet I hope it will appear anon that they are much for us Only let me first prevent an objection which is this Ob. If these Scriptures make not for the Anabaptists surely they cannot make for you The forenamed reasons hold as strongly against your selves as them for do you lay new foundations of Churches any more then they can you speak with all tongues and work miracles do you go amongst infidels to preach any more then they The difference of our judgement and practice from theirs Ans frees us from this objection which must necessarily press them For 1. Whereas they talk of constituting new Churches and so would lay a new foundation as if they were to deal with Jews and other Infidels We Ministers of Christ in this Nation and our brethren the Pastors and Teachers of Christian Churches in all other Nations build still on the old foundation laid by the Apostles and labour for the reformation increase and propagation of those Churches which were constituted by them or did flow from those first constituted Churches as branches from a stock so that we by virtue of these Commissions preach the word and baptize in all Nations where God is pleased to continue his truth not each one severally in all Nations but all of us distributively in several Churches and collectively in the whole visible Church each one looking to his proper charge and yielding mutual help upon occasion by which means the whole is provided for not inchoatively by way of founding or constituting but successively by way of edifying and propagating 2. Whereas we require of you to shew miracles speak strange languages because you profess on these Scripture grounds to constitute new Churches and lay the foundation of Christian Religion we have good reason for it sith miracles and tongues were necessary for this work to the Apostles and surely no lesse necessary for those that will undertake the same work now But seeing we build on the foundation laid by the Apostles labouring for the edification and propagation of the Churches constituted by them or at least which have by propagation flowed from those which they founded and seeing those Churches or that Church which we labour to edifie were first founded by them which had the gifts of languages and miracles and we teach a people that already professe Christ and are convinced of the truth of Christian Religion miracles are not necessary to us nor can be rationally required of us The same I may say of strange tongues 1 Cor. 15 2â— of which the Apostle saith that they are a sign not to them â—hat beleeve but to them that beleeve not We therefore that preach to Christians Beleevers and Church-members need them not but you who pretend to constitute Churches look on those that are not dipped by you as Heathens Infidels and without Christendom should speak with tongues that you may convince these Infidels of the truth of your doctrine 3. You bring these Scriptures as directly and without deduction or consequence belonging to you we argue from them so as to apply them to our selves by deduction and consequence By this it appears how justly we make use of these Scriptures being Ministers of those Churches which by a continued flux have been propagated from those founded by the Apostles and so may humbly boast of Mat. 16.18 Mat. 28.20 and lay claim unto those promises Mat. 16.18 On this Rock will I build my Church and the gates of hell shall not prevail against it And Mat. 28.20 And to I am with you alway even to the end of the world which promises could not belong to the Apostles only for they continued not unto the end of the world in the work of the Ministry but to them and the Churches and Ministers which should succeed them For Christ promiseth to the Apostles that he will be with them in discipling baptizing teaching the things which he had commanded them unto the worlds end which work when the Apostles died they delivered up to succeeding Ministers I come now to shew how these places make for us 1. In Mat 28.19 That which you reade according to our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teach is properly Make disciples or scholers Now not only aged persons which are come to discretion may be made scholers or disciples of Christ Isa 54.13 Ier. 31.34 Deut. 30.6 but also children 1. As God hath promised that in his Church where his Gospel and Covenant are dispensed he will teach his people from the least to the greatest all the Churches children shall be taught of God Gods Spirit shall not depart from their seed nor seeds seed c. 2. As they are with and by their parents devoted to God to be brought up in his School by outward instruction when capable and we know that little children which yet cannot learn being sent to school are called scholers Deut. 6.7 Eph. 6.4 2 Tim. 3.15 because they are in the school and intended for learning when capacity shall be given Thus children of Beleevers are from their infancy devoted to to Christs School to be brought in the nurture and information of the Lord and we know no age is uncapable of Gods teaching 3. It is said Act. 15. v. 1. compared with 10. that the false Apostles which urged Christians to be circumcised according to the law of Moses which we know was that children
that you call for plain and positive Scripture without syllogism or consequence to prove that children or infants by name should be baptized or sprinkled why may not we require of you plain and positive Scripture without syllogism or consequence that H.H. and J. Br should dip men and women When you shew us expresse Scripture for the one we will for the other 2. But it may be you will say It will follow by good consequence from these Scriptures that your Baptism is the Baptism of Christ Ans 1. It is well if you be not afraid of syllogisms consequences and argumentation 2. Yet you have drawn no syllogisms nor arguments hence and untill we see them we cannot answer them 3. If you take liberty to use reasonings and consequences you cannot rationally deny to us the like liberty 4. If you will have these Scriptures brought home by any just consequence for the proving of your Baptism to be the Baptism of Christ you must undertake an hard task for beside your skill in Logick c. you must either prove your selves Apostles or Evangelists for to such were these commands given and of such were these histories Mat. 2â— 19 20. and that you have power and authority to preach to the whole world power to speak with strange tongues to any Nation whatsoever and to work miracles and that you ought to preach to none Mat. 16.15 16 17. Act. 2. 8. Rom. 16 15â— but or at lest principally to Jews and infidels not building on others foundations for these things belonged to those first founders of Churches Or else at least you must prove that you are Pastors or Teachers whom God hath appointed to succeed those extraordinary primitive Ministers who were imployed in founding and constituting Churches Ephes 4 11 12 13 14. which are to build on the Apostles foundation for perfecting of the Saints set apart for the work of the Ministry and for edification of the mysticall body of Christ And if so you must make it appear that upon due trial and examination of your gifts Act 14 23. 1 Tim. â— â— 2 3 4 5. 〈◊〉 1 Tim. 4.14 5 22. Tit. 1.7 8 9. Act. â—0 28 1 Tim. â—â—3 14 15. and fitness in point of knowledge and holiness you have been set apart to that Office by the approbation or imposition of hands of the Presbytery for that is the Gospel-order You must make it appear also that you have a Flock to oversee and watch over and that you give your selves wholly to reading meditation and study and that you fully discharge your Ministry in the Flock of Christ if you will with any comfort to your selves and satisfaction to others that are godly and judicious apply the Scriptures which you have cited to your selves Besides if you be Apostles why do you build on others foundations If Pastours what talk you of constituting Churches as if that were your work 3. The reason is not in all things the same of a Church to be constituted and of a Church constituted already as I have shewed before in the example of Abraham when his family was to be made a Church under the dispensation of the Covenant sealed by Circumcision upon his professed faith and repentance he was circumcised with his whole family and after this his Domesticall Church grew up into a National his posterity being acknowledged members of the Church by Circumcision in Infancy were not to stay for Circumcision untill they actually beleeved after Abrahams example The same course was taken with Proselytes Exod. 12.48 49. they at first were to professe faith and afterwards their children to be circumcised in Infancy In like manner in the New Testament when Governours of families were baptized Act. 16.14 15. 31 32 33 34 their whole families were baptized with them of which hereafter When men are infidels they and their seed are aliens from the Common-wealth of Israel and therefore must actually repent and beleeve before they and their children be admitted to the Covenant But having by faith laid hold on the Covenant for themselves and theirs their children are interested therein at least externally so far as to have right to the seal of entrance There is not the same reason of the foundation and superstruction in all things nor of planting trees and their growing up and nourishing Indeed at the first planting of a Park Vineyard or Orchyard there must be a rooting or fastning of the first stock stemme or branch immediatly in that ground or grafting stock but afterward it is not necessary or fit that every sprig that sprouts forth thence should be cut off and immediatly rooted in the earth this course would hinder growth and fruitfulnesse So the first receivers of the Gospel being planted into Christ his Covenant and Church by faith do successively convey according to the tenour of the Covenant of grace the blessing to their children whiles succeeding parents the offspring of those first Beleevers continue in the faith so far forth as that their Infants have right to the Covenant and seal of entrance which runs thus Gen. 17 7. I will be thy God and the God of thy seed after thee Thus it was unquestionably from Abrahams unto Christs time the Apostle using the like similitude tels us that some of the Jews were broken off from the Olive tree by unbelief for a time Rum 11.17 else they might with their seed still have partaked of the root and fatnesse of the Olive tree as before which priviledge doubtlesse those that were not broken off by unbelief did retain and these unbeleevers when they shall return to Christ by faith shall recover and the beleeving Gentiles being for the present planted in in their room must enjoy Ephes 3 5. The same Apostle saith that the beleeving Gentiles are fellow-heirs and of the same body with beleeving Jews and so partakers of the same priviledges It is true some things are common to the constituting and founding of a Church with its continuance and superstruction these must be alike observed in both cases some things are proper to each and here heed must be taken of confounding these Heb. 6.1 2 left if we be alwaies laying the foundation we never come to perfection 4. Whereas your practice is to perswade beleeving parents to forbear baptizing of their children untill they can actually repent and beleeve Where do you prove that Christ commanded or his Apostles practised this I am sure those Scriptures which you set down mention no such thing The Apostles according to Christs command preached to Jews and infidels and having converted them baptized them with their families but no where bid them keep their children untill they professe their repentance and faith and then baptize them this you practise without any Scripture-warrant 5. Neither do any or all these Scriptures prove that it is according to Christs institution to baptize or dip those which have been already baptized Into
the Name of the Father Son and holy Ghost which is your practice these Scriptures I am sure contain no such command or practice If you say you finde a warrant for rebaptizing Act. 14.3 4 5. I answer Ob. According as the Original will well bear it Ans in the History the fourth and fifth verses may be so understood as to contain but a relation made by Paul rehearsed by Luke concerning the nature of Johns Baptism for the satisfying of those twelve Disciples that whereas they had been baptized by John that was sufficient in respect of the outward sign For thus saith Paul John truly baptized the Baptism of repentance saying to the people that they should beleeve in him which was to come even Jesus Christ But they which heard him or the hearers viz. of John were baptized into the Name of the Lord Jesus Christ meaning not only those twelve but all Johns hearers as they were taught by him to beleeve in Christ for they were baptized by him into the Name of Christ so that we must not judge that in the fifth verse Luke makes relation of what was done at that present time by Paul to those twelve disciples but sheweth how Paul continues his speech to satisfie them and others present that the Baptism which they had received of John was the true Baptism in the Name of Christ so that they needed no more external and material Baptism nor had any cause to scruple the truth of their Baptism And this reading is confirmed by these considerations 1. The conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the fourth and fifth verses argue strongly that those two verses make up but one compleat sentence and so that it is the continued speech of Paul holding on his discourse concerning Johns doctrine and Baptism as sutable both of them referring to Christ the one leading the other dedicating people to him 2. Whereas our Translatours render the beginning of the fifth verse When they heard this it may be more properly read so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Original But the hearers or they which had heard or when they had heard they were baptized the word this is not in the Original 3. This reason also may be added If Johns Baptisme was not sufficient but that they must have a new Baptism it will follow that Johns Baptism was not the same for substance with Christs and his Disciples which is not to be granted seeing Christ was baptized by John And as our Saviour shewed his fellowship with the Jews Church by receiving the same Circumcision which they had so he shewed his communion with the Christian Church by receiving the same Baptism for substance with them 2. Others understand the fifth and sixth verses to speak of the same things and hold that these men were indeed baptized again yet not with water but with the holy Ghost Mat. 3.11 Act. 2 3 4. Act. 10.11 11 15 6. Act. 8 15 16 17. by the laying on of hands according to that of John I indeed baptize you with water but he that cometh after me shall baptize you with the holy Ghost and sire And agreeably to those relations in the Acts of the Spirit in the shape of fire descending on persons according to that prediction and at other times given by laying on of hands a good time after Baptism and thus understood it will make nothing for you 3. If we should grant it to be understood of different baptisms with water it will make nothing for you For the Learned which hold that say that Johns Doctrine Mat. 11 11. Ministry and Baptism were introductory to Christs and though higher then the Ministry of the Priests and Prophets yet inferiour to the full Gospel-Ministry Now you cannot say that the case is here alike and that our Ministry is subservient and introductory to yours by Gods appointment as Johns was to Christs 4. Act. 19â—7 This Scripture will do you no service if it be granted that those men were baptized again for they had not so much as heard if there were any holy Ghost but those whom you rebaptize were baptized into the name of the Father and of the Son and of the holy Ghost and were often instructed in the doctrine of the blessed Trinity If you reply Though these whom you dip had heard of the holy Ghost yet they had never felt the work of the holy Ghost in them I answer That indeed is too probable at least in many of them that because they have plaid the hypocrites so long being destitute of the spirit of sanctification 2 Thes 1 10 11 12. Iud. v. 19. and right discerning through their own fault they are thus miserably given over to strong delusions to beleeve lies separating themselves from Gods humble people and powerfull Ordinances because they are sensuall not having the spirit 5. Yea though we should grant that these were baptized again by the Apostle here it was for this end that by laying on of Pauls hands they might receive the gift of the holy Ghost with speaking strange tongues and prophecying vers 6. This you cannot procure for them whom you rebaptize Therefore plead not this place for your practice Now I come to consider of the particular Scriptures which you bring First say you The commands of Christ Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the holy Ghost c. Mat. 16.15 16. And he said unto them Go ye into all the world and preach the Gospel unto every creature He that beleeveth and is baptized shall be saved he that beleeveth not shall be condemned Ans To these Scriptures I answer three things 1. They make nothing for your opinion and practice For 1. These commands were given to the Apostles 〈◊〉 15.21 22. â— Cor. 10.15 1â—â— who were to lay the foundation of Christian Religion where Christ had not been heard of as is plain in these very Scriptures and by the example of Paul and other Apostles acting by vertue of this Commission But you do not so but boast in things without your measure even of other mens labours and boast in other mens Lines of things made ready to your hands 2 Cor. 10 15 16. as the Apostle implies the false teachers at Corinth did It is well known that you go to them which are by profession Christians already 2. Though these Scriptures command to make Jews and Gentiles disciples and baptize or to preach to all creatures and baptize yet they forbid not baptizing those that are not capable of outward teaching and preaching to for the present If you gather from the order of the words that none but those that beleeve actually and personally must be baptized you may as well gather none but those that are baptized shall be saved for as in the text beleeving goeth before baptizing so
practice in point of Religion It is sufficient sometimes and in some cases that by good consequence we deduce them from Scripture 1. Mat 22.32 33 This was very usuall with our Saviour and the Apostles Thus our Saviour proves the doctrine of the Resurrection against the Sadduces by consequence from that Scripture I am the God of Abraham the God of Isaac and the God of Jacob laid together with another principle God is not the God of the dead but of the living Which doctrine also the Apostle Paul proves by many Arguments and consequences 1 Cor. 15.13 to 33. 1 Cor. 15. from vers 13. to 33. So our Lord Christ argues for the lawfulnesse of his disciples pulling ears of corn and eating them on the Sabbath day Mat. 12.3 4 5 6 7. by consequence 1. From Davids eating of the Shew-bread 2. From the Priests sacrificing on the Sabbath and 3. From that sentence in Hosea I will have mercy and not sacrifice Hâ—â— 6. â— Which Scripture-examples and testimony do not expressely and immediatly say It is lawfull for the disciples being hungry to pluck ears of corn on the Sabbath day and eat them But by good consequence each of these Scriptures much more all jointly prove it So whereas it is said Luke 24.27 44. Luk. 24.27 44. That Christ expounded the Scriptures of all the Prophets shewing that they were fulfilled in him It is not to be understood that those things which were written of Christ in Moses the Prophets and Psalmes did expressely immediatly plainly and positively say that Jesus the son of Mary was the Messias and must suffer all those things and then rise again and enter into glory But by Christs expounding them and arguing from them the two disciples were brought to see the truth So Act. 2.25 26 c. the Apostle Peter sheweth to prove the resurrection of Christ from Scripture that what was contained in Psal 16.9 10. was spoken of Christ It doth not appear immediatly and expressely but by consequence thus It was to be understood of David himself or of Christ the seed of David No of David for he had seen corruption and his Sepulchre was yet extant as Act. 2.29 Therefore it must be meant of Christ Davids seed vers 30.31 32. So the other Apostles in the Acts and the Epistles and the Prophets before them usually deduce conclusions by way of reasoning or syllogizing either from Scriptures or other known principles or both laid together as is evident to any that with understanding and care reade the Scriptures so that further to prove this were to light a candle at noonday and sure he is miserably blinde that cannot see it 2. If you deny the use of consequence you have no warrant or proof for the reading of Scripture in an English translation Printed and so you must cast away your English Bibles as well as Infant-baptism or else fall into Will-worship and Idolatry Nor for womens receiving the Communion nor for the Christian-Sabbath Overthrow these and overthrow all Christian Religion Yea I may confidently say there is no Ordinance of God or religious act can be externally observed which you can perform but at least in respect of some accidentals or circumstantials thereof you must be beholden to consequence from Scripture or else must want warrant for the using of them and so either forbear them all and cast off all religious exercise and become visible Atheists or run into that which is Will-worship and Idolatry in your conceit and act against conscience and not in faith which to do is sin 3. Whereas all Scriptures were written for our learning Rom. 15.4 2 Tim. 3.16 that we may have patience comfort and hope and are profitable for doctrine reproof correction and instruction All or most of this benefit will be lost unto us if we reject the use of consequences The Scripture doth not positively and plainly make particular application to several men that live amongst us by name this must be done either by publike Ministry or private brotherly instruction and conference or by our own conscience which must by reasoning shew that the Scripture applied is pertinent and sutable to us or else we shall get no good by it 4. For what use should the Ministry of the word or preaching and teaching by others serve Pro. 2 2 3 4. or what use is there of studying and diligently searching the Scriptures as for gold silver and hid treasures if all things therein were so plain and particular to us in them that there were no need of drawing particulars from generals gathering obscurer truths from plainer Scriptures and applying them according to exigency Yea what use should there be of reason it self if we might not exercise it in this case which so much concerns Gods glory and our own and others edification and salvation I study shortnesse else it might be easily made to appear that they who deny and abhorre syllogisms and consequences in matters of Religion do not only deny the principall use of the most excellent gift of reason which God hath given to men for the finding out of the truth Rom. 2.15 Rom. 12.1 but also must cast off all right use of Conscience Scripture and Religion if they stick to that irrationall and irreligious conceit Taking it therefore for granted that no man who hath the use of reason and the heart of a Christian will deny us the liberty of reason in drawing out the truth from Scriptures by consequence I will lay down several Arguments grounded on Scripture whereof some were touched in the Answer to the former Paper what I shall here omit which there I touched the Reader may fetch thence for the baptizing of Infants Arg. Arg. 1 1. Such persons as have had by Gods gracious grant right to the Covenant of grace and seal of entrance thereinto in the time of the Old Testament and from whom this grant was never repealed by God nor cast off by themselves are not to be debarred by any man from the priviledges of Gods Covenant and the seal of entrance thereinto whiles the Covenant of grace and a seal of entrance is dispensed to the Church But the children of beleeving parents have by Gods gracious grant had interest in the Covenant of grace and the seal of entrance thereinto at least from Abrahams time to Christs which grant God did never repeal neither did the children of Beleevers cast it off but God hath continued in his Church the Covenant of grace and seal of entrance thereinto though in a different manner yet far more comfortable and glorious Therefore the children of beleeving parents are not to be debarred from the Covenant or seal of entrance thereinto which now in the time of the Gospel is Baptism For the clearing of the Proposition let these things be noted 1. Gods gracious grants of priviledges to his people wherein are also implied ingagements to thankfulnesse and obedience laid on them
the Ranters that abominable rotten blasphemous and hellish Rout. Warwickshire and the Counties adjacent know whom I speak of and the truth at large of what I briefly touch Yea this wretched man is notoriously known in the chief City of the Land so true is that of the Apostle speaking of hypocriticall flagitious Deceivers 2 Tim. 3.5 6 7 That have a form of godlinesse but deny the power thereof Which creep into houses leading captive silly women laden with lusts ever learning and never coming to the knowledge of the truth But saith he 9 13. their folly shall be made manifest to all men And again Wicked men and seducers wax worse and worse deceiving and being deceived It might seem strange that they who so much depend on the answers of providence in outward successe as irrefragable arguments to demonstrate the goodnesse or badnesse of causes and persons should not acknowledge and tremble at Divine providence by this and many thousand such like spirituall plagues warning all men that have any care of their souls to beware those waies that lead thereto But it is not strange that they thus preposterously judge for those whom God hath given up to a sensual judgement a reprobate minde and hard heart do alike cry down those waies that are attended with outward disgrace and misery in a course of strictnesse and conscientiousnesse though accompanied with riches of spirituall graces which usually is the lot of the godly and admire and greedily embrace the waies of sin and licentiousnesse which for a time visibly prosper in the world though accursed from heaven with invisible and spirituall plagues which is the common condition of the wicked It is a sad and shamefull thing that evil men should be more industrious active and bold to study plead for and promote errour and falshood then Gods servants are for the maintaining of the truth and particularly that these men should do more to cast themselves and their children others and their posterity out of Covenant then the godly will do to clear to themselves and others theirs and their childrens interest in the Covenant but it is so The best see know beleeve and love but in part Whereas corruption lust and errour wholly reign in every unsanctified man and have too strong a party in the most sanctified Divine truths and Evangelicall mysteries are strangers to our corrupt mindes and receive but cold entertainment there Errours and lies are connaturall to mankinde and soon closed with when men speak lies they speak of their own Honours pleasures and filthy lucre fleshly liberty and ease have a mighty influence upon carnall hearts to carry them on in promoting and receiving falshood and resisting and rejecting truth Nothing out pure zeal for God love of Christ and his truth care of our own and brethrens souls can stir up earnestly and sincerely to contend for the truth especially when it lies under outward discouragements disgraces and frowns from the world and alas how rare are those graces amongst men and how weak in the strongest Christians Yet surely in other respects Holinesse and truth though as a spark of fire in the midst of a sea of corruption or as a Pearl in the bottom of a dunghill or as a little glimpse of light under a dark chaos of naturall and acquired sinne and ignorance have the advantage for being of a divine originall they are of prevailing invincible power and therefore beleevers that have this unconquerable truth in them and on their side cannot be excused if they do not stirre up the grace of God in them and take care and pains that they may be able to contend for and maintain the truth that was once delivered to the Saints especially in these times of so great light wherein besides the Scriptures in a known Language and plentifull publike Preaching in Catachismâ—s and larger Treatises the Truth is so fully cleared It may be that God hath as for other causes so for the correction of our sloth and carelesnesse suffered these Controversies to break out that he may quicken us to the more diligent use of all holy means to grow in grace and knowledge If for this use dear brethren this my poor labour may be serviceable to you or others to whom at your desire upon the consent and approbation of my brethren in the Ministry it may be made common I have my desire But before I leave you let me intreat you and others that may make use of it that you will not content your selves with a slightly looking on it but be serious as the matter handled concerning yours and your childrens interest in the Covenant of Grace requireth deserves howsoever in the manner you may finde sundry imperfections in the instrument yet let not that be any prejudice to the truth whereof God is the author Because I was forced at the first to quote Scriptures briefly for speed which their importunity called for and since I have not writ them out at large to prevent bulkinesse which might deter many from looking on it let me intreat you to turn over to every proof in your Bibles and read and observe the same carefully and if you would write them out in the margin or some paper it might be time well spent without pains and diligence no profiting can be expected he that deals with a slack hand will come to poverty but the hand of the diligent maketh rich Thus committing this service and your use thereof to the blessing of God desiring that he may have the praise if you shall receive hereby any increase in the knowledge of the truth and stability therein and that I may have the help of your prayers who remain Yours in Christ for the service of your souls to my power WILLIAM COOK AN ANSWER to two PAPERS subscribed by Henry Huggar and James Brown Wherein they endeavour to maintain their own Opinion and Practice of Anabaptism and oppose the Practice of Baptizing INFANTS They begin their first Paper thus Gentlemen YOu having avoided publick dispute by your selves so much prest for at first H.H. and J. Br. and since rather paper conference We to gratifie your desire herein have written these few lines hoping thereby to beget some discussion of the truth Wherein we affirm That the Baptism or sprinkling of Infants whereby the National Churches of Spain England France and Rome c. are constituted and from thence called Christians and Christendom is not the Baptism or dipping of Beleevers which Christ Jesus ordained and his Disciples practised for the right constituting of Churches under the Gospel whereby they rightly became and were truly called Christians Answer IN this your stating of the Question Ans divers things must be animadverted that you deceive not your selves and others through darkning the truth by words without knowledge 1. Here you take it for granted that we hold That by the Baptizing or sprinkling Infants Churches are constituted This we deny For 1. As faith or
nor diping is essential to the constitution of a true Church Seventhly You say or imply This baptizing or dipping is that whereby they became and were truly called Christians Ans This is false that men cannot be right Christians without your dipping Yea though we understand it of true Baptism for faith or interest in Christ properly maketh Christians Being interested in Christ though we should be hindered by death or other providence from Baptisme yet we are true Christians as the thief on the Crosse Those three thousand mentioned in the Acts when they had beleeved Act. 2 19 40. were Christians even before they were baptized so Philip before he came to the water Baptism is rather an effect or consequent then a cause or antecedent of our Christianity People are rightly baptized because Christians not Christians because baptized 2. Neither were men hence at first called Christians because baptized for many thousands had been baptized a long time before they were called Christians For whereas great multitudes had been baptized by John the Baptist Mat. 3.5 6. Ioh 4 5 6. See Act 2. 3. to the 7 chap. and more by the Disciples of Christ before his death and many thousands also after his ascension at Jerusalem Samaria and elsewhere Beleevers were not called Christians untill a good time after the Persecution and dispersion at Jerusalem For the faithfull were first called Christians at Antioch Act. 11. â—6 where Paul and Barnabas had taught an whole year and the number of Disciples was mightily increased there is not the least intimation that Baptism or dipping gave them the name of Christians but rather their famous profession of Christ Thus much for particulars observable in the main proposition Eightly From the whole proposition in respect of the matter let it be noted that besides your implicit fastning on us some things which we own not and asserting as your own some things which you neither have nor can prove The whole state of the Question is mistaken by you You speak of Baptism which is for the constitution of Churches whereas the Question is What Baptism is to be used amongst us who are a Church or Churches constituted already We grant that to the first constituting of Churches amongst Jews or Infidels which were never a Christian people a Profession of repentance faith or obedience must be made by men upon the preaching of the Gospel that they and their children may be accepted into Covenant and baptized As Abraham professed his faith before that he and his family were circumcised but after that his children were circumcised without requiring of actual faith and repentance from them as precedaneous to Circumcision They that will constitute new Churches amongst Infidels ought as we judge first to require actual faith and repentance of that people before they admit them and their seed as members of the Church But whatsoever you think of us we Christians in England know that we were through Gods grace a Church constituted long ago whose defects and corruptions though many yet have not been inconsistent with the being of a Church neither such hath been the indulgence of our Lord Jesus Christ the head and King of the Church were we ever unchurched If you will go and preach among Jews Turks and infidels and make it appear that you have a commission for it we will not gainsay your constituting of Churches amongst them and baptizing Professors of faith But in the mean space let me advise you to take heed lest whiles you talk of constituting Churches amongst Gods people Act. 1â— 3 2 Tim. 3.6 Tit 1. 11. Satan use you as his instrument to overthrow Churches by subverting souls and whole houses through speaking things you ought not for filthy lucre sake as he did those noted in the margin Ninthly Let it be also observed in the form of your propounding the whole state of the Question that you which would be accounted great disputers and discussers of the truth laying down a negative Proposition as is evident to any that can discern a negation from an affirmation in propounding it say we affirm when indeed you deny Will not these so grosse mistakes in the parts and the whole the matter and manner of this main question stated by you give just cause to judge that you are such men as those of whom the Apostle speaks in these words 1 Tim 1.5 6 7. Now the end of the commandment is charity out of a pure heart a good conscience and faith unfeined from which some having swerved have turned aside to vain jangling desiring to be teachers of the law understanding neither what they say nor whereof they affirm Whereas you say H. H J.B. If it be we desire you to prove it by plain Scriptures Ans We have nothing to do to prove that which we never affirmed but you falsly father upon us as it may seem that you may fight with your own shadow But we shall by Gods assistance prove upon solid Scripture grounds That the Infants of Christians which are members of a constituted Church or Churches have right to the Covenant of grace and so to Baptism the seal of entrance into the Covenant and that it is agreeable to Gods word that constituted Churches should be continued by baptizing of children that are members thereof But first let us hear what you say for your way You proceed thus That the Baptisme of beleeving men and women by us practised H.H. J.B. is the Baptism of Christ we prove by these Scriptures Ans For the answering of your Scripture-proofs taken from Christs command and the Apostles practice I will first propound some things in general to be considered secondly make answer to the several Scriptures 1. I answer therefore That neither any nor all these Scriptures do prove plainly positively immediatly and directly without consequence or syllogism which I take to be your meaning when you call for plain and positive Scripture which I have heard that some of your way abhor and protest against that the Baptism practised by you is the Baptism of Jesus Christ In none of these Scriptures it is expressely said The dipping of beleeving men and women practised by Henry Huggar and James Brown is the Baptism of Jesus Christ Nor do we reade in the Evangelists Go Henry Huggar and Ja. Brown teach all Nations and baptize c. Nor do we reade that Christ gave a command to you two to preach the Gospel to every creature Nor do we finde in the Acts of the Apostles that H.H. and J.B. said to the Jews Repent and be baptized or that the Samaritans heard you two preaching or that the Eunuch went down with you to the water or that the Jaylour or Crispus the Ruler of the Synagogue were baptized by you or either of you If you have any plain positive Scriptures mentioning your selves you may produce them Neither have you cause to take it ill to be urged thus Seeing
being taught or at least they would gather from Christs Commission they are uncapable of being preached to and taught Therefore of being baptized But this is not a sufficient cause why they should not be baptized For teaching the doctrines and commands of Christ should go after not before Baptism according to the order of Christs Commission It 's enough that persons be devoted to Christ upon the tender of the Gospel by those that have power externally to dedicate them to him and then they are to be baptized and as it were matriculated into his School and after taught all things that Christ hath commanded them the contrary course is a preposterous inverting of the order of Christ Therefore Baptism is not to be denied to the Infants of Beleevers But they are by their parents to be dedicated to Christ and then baptized and afterwards instructed and taught in all the doctrines and commands of Christ which way is most agreeable to the order of Christs Commission 4. Whereas it is said in Mark 16.16 He that beleeveth and is baptized shall be saved he that beleeveth not shall be condemned If you will take these words precisely as containing a generall and compleat rule by which we must judge who must be baptized and saved who not without limitation to the first calling of Jews and Gentiles to Christianity I reason thus against you from this Scripture Children even the Infants of Christians either beleeve or not If they beleeve Deut. 30.6 having faith though but seminal or virtual comprehended in regeneration or circumcision of the heart which God promiseth to the seed of the faithfull or maybe said to beleeve in their parents who accept of the Covenant for themselves and their seed then they are to be baptiye◠as this Scripture shews and your own argument against their Baptism yields this being your great reason against baptizing children because say you they cannot beleeve But if you say they do not cannot beleeve they are all damned by you from this Scripture which saith expressely Whosoever beleeves not shall be condemned Take which you will If you say the former the cause is yielded by you If the later viz. That all the children of Beleevers whiles Infants are condemned and that there is no hope of salvation if they die before grown years this being so contrary to the Covenant of God and his promises will make you deservedly abhorred of all those that know God his Covenant and Scriptures If you to avoid this dilemma say this Scripture belongs only to those of grown years as were those unbeleeving Jews and Heathens to whom the Apostles were immediatly sent and therefore the condemnation of Infants through want of actual faith cannot be hence concluded you answer your selves and might as easily see that the exclusion of Infants from Baptism for want of actuall personal professed faith cannot hence be gathered especially seeing these words are far more peremptory and expresse against the salvation then against the Baptism of non-beleevers Secondly You say What you practise is proved to be the Baptism of Christ by the practice of the Disciples in obedience to those commands as Act 2.38 Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ unto the remission of sins ver 41. Then they that gladly received the word were baptized and the same day added to the Church Ans You cut off in the citation of this Scripture a very material part namely the ground of the Apostles exhortation to them to be baptized which if you would have considered seriously might have made you afraid to urge this place for your purpose It seems you thought it good policy to omit it least others should see how little it makes for your purpose or rather how much against you The words you omitted are in ver 39. The Apostle having exhorted them to repent and be baptized in the Name of Christ for the remission of sin and that they might receive the gift of the holy Ghost adds this reason ver 39. For the promise is to you and to your children and to all that be afar off so many as the Lord our God shall call Using this argument to perswade them to be baptized and to expect the spiritual blessing signified in Baptism viz. the remission of sins and pouring of the Spirit on them for the promise saith he is to you and your children and least we should think that this priviledge was peculiar to the Jews to have their children interested in the promise with their parents he adds And to all that be afar off so many as the Lord your God shall call Noting that all that shall be called of the remote Gentiles shall enjoy the like priviledge namely that the promise shall belong not only to them but also their children Whence I reason thus To whom the promise of remission of sins and the gift of the holy Ghost belongs to the same also Baptism the pledge thereof belongs for this is the summe of the Apostles reasoning to be gathered out of the 38. and 39. verse But the promise is to the faithfull or people of God and their children whether Jews or Gentiles Deut. 4.2 Mat. 46. compared with Psal 91.11 12. even those that were afar off whom God shall call and therefore Baptism belongs to them and their children You know who forbids to add to or take from the word and who is the ringleader of that art of curtayling the word 2. Whereas it is said Those that gladly received the word were baptized It may be well understood as they received the word they received Baptism the seal and appendix of the word But they received the word of promise as it was propounded to them by the Apostles which was thus That it belonged to them and their children Therefore answerably the seal of the word viz. Baptism belonging to them and their children they were baptized and their children 3. Whereas you say They that received the word were added to the Church The text saith And the same day there were added to the Church three thousand souls It is not safe thus to make bold with and mis-report Scripture The next Scripture which you cite is Act. 8.1 But when they beleeved Philip preaching the things concerning the Kingdom of God in the Name of Jesus they were baptized both men and women To this I answer 1. Who knows not that the words men and women are names rather noting the sexes then ages and are appliable to Infants as well as grown persons Did not Eve when she had born her first childe say Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten a man from the Lord Will you hence gather that because she cals him a man therefore he was at perfect age at the day of his birth When Christ saith that the woman when she is delivered of a childe Ioh. 16.21 remembred not her anguish for joy that a man
Idolatry The assumption which would by us be denied you back thus It hath no command from Christ Therefore it is without an institution Ans In answer to this I desire you to take notice of two distinctions necessary to remove mistakes 1. We must distinguish between the essentials of an Ordinance and the accidentals and circumstantials in respect of the application of it to such or such persons in such a time place or manner This is necessary to be observed Christ instituted the Ordinance of the Supper or Communion of the body and bloud of Christ but never expresly commanded that it should be administred to women It 's sufficient that it may be gathered from Scripture He hath instituted Baptiâ—â— but nâ—ver expresly commanded that it should be administred to or by Ta 〈…〉 Wâ—avâ—rs Jersey-combers or Coblers If from general rules of Scriptuâ—◠〈…〉 that this Ordinance is to be applied to or by such persons thâ—â— being found to have such qualifications as the Scripture requires in these cases it is sufficient It is an Ordinance of Christ that his people should reade the Scripture but it 's no where expresly commanded that such as understand not the original should reade it in a translated printed English Bible it sufficeth that this may be proved out of Scripture by good consequence The second distinction is this An Ordinance in respect of circumstantials or applications may be said to be instituted by Christ either expresly and immediatly or so as that the institution is to be gathered by consequence of this later kinde is a beleeving womans receiving the Sacrament of the Communion of the body and bloud of Christ and meer English-mens and English-womens reading the Scripture for spiritual instruction and edification in a printed English Bible distinguished into Chapters and Verses There is no expresse command for admitting women to the Lords Table nor for the translating and printing of Scripture for the help of ignorant people yet these are not Will-worship and Idolatry It may be sufficiently proved from Scripture that these are good and warrantable and that Gods people should be greatly wronged if women should be driven from the Communion and those that are ignorant of Hebrew and Greek should be debarred from reading the Scripture I answer therefore 1. By granting the proposition taken in a right sense viz. That whatsoever is practised as an Ordinance and worship of Christ without an institution from him at least in respect of the essentials yea whose essentials and circumstantials may not be gathered out of the Scripture either expresly or by good consequence is at least Will-worship if not Idolatry and therefore unlawfull to be maintained or practised But I deny the assumption for the essentials and substantials of Baptism are expresly commanded in Scripture Mat. 28.19 20. Mar. 16.15 16 c. The particular application of Baptism to Infants though not expresly in so many words in Scripture yet may be gathered therefrom by good consequence as shall appear hereafter God assisting Therefore the assumption being false in that sense wherein the proposition is true nothing can be concluded I come now to your second argument which is this It cannot be proved that Christ or his Apostles practised Infant-Baptism Which reason stands in its whole strength thus What cannot be proved that Christ and his Apostles practised that is unlawfull in Gods worship But it cannot be proved that Christ and his Apostles practised Infant-baptism Therefore it is unlawfull Ans The proposition is not universally â—rue we may not argue from the practice of Christ and his Apostles universally either affirmatively or negatively not affirmatively for they might do some things as such eminent persons which it is not the duty of nor possible for all Ministers or Christians ordinarily to do so Nor negatively for there may be some things which are the duties of inferiour men which yet were below Christ and his Apostles We reade not that they practised or submitted to the Office of Pastors Elders or Deacâ—â—â— properly so called will it follow therefore that these are Will-worshiâ— They never as can be proved translated Bibles or read the Scripture 〈…〉 â—â—unded the text of a Sermon out of a translated printed Bible nor took thâ— notes of Sermons Are these therefore Will-worship If they being busied in laying the foundation of Churches practised not some things which are agreeable to our work which is for the superstruction we need not to be troubled having warrant or institution either immediate or to be gathered by consequence Neither is the assumption so clear as to be easily granted and though it might suffice for the present to deny the main proposition yet take also this answer to the assumption Though Christ did not baptize Infants nor any at all in his own person and therefore if his example is to be followed herein by Ministers Ioh. 4.2 or those that may be conceived to have authority to baptize none at all must be baptized by them Yet he did that for Infants which is at least equivalent to baptizing or layeth sufficient ground to warrant their baptizing he laid his hands on them blesseth them pronounceth them to have right to the Kingdom of God or Covenant of the Gospel and gives command to his Apostles to disciple all Nations and baptize them The Apostles acted according to this Commission held forth the promise whereof Baptism is a seal or pledge as belonging to the faithfull and their children and baptized Beleevers and their whole families of which more largely partly before partly hereafter Your third Argument is this Because they are uncapable subjects having neither understanding reason nor faith and whatever is not of faith is sin Being put into form it stands thus Subjects uncapable of Baptism are not to be baptized But Infants are subjects uncapable of Baptism Therefore not to be baptized The proposition is granted the assumption denied you endeavour to prove it thus They that have neither understanding reason nor faith are subjects uncapable of Baptism But Infants have neither understanding reason nor faith Therefore subjects uncapable of Baptism 1. I answer to the proposition by denying it if by understanding reason and faith you mean ripe actual and visibly exercised and professed understanding reason and faith such as is in persons of ripe years and I give these two reasons of my denial 1. The children of the Jews when they wanted the actual use of understanding which belongs to persons of age were not uncapable of Circumcision which was of the same use to Jews Gen. 17.7 Rom. 4 1â— Deut. 30.6 as Baptism is to us Christians viz. to be a seal of the Covenant and of the righteousnesse of faith and a sign of renewing and sanctifying the heart 2. That they are capable I prove it by the parts Reason and even sense and experience shews that they are capable of the outward sign there being required a meer passion of them in the Ministers application
cut-throat may give a wound or stab in a moment which the most dexterous Chyrurgion cannot heal in a short time An incendiary may set an whole Town on fire suddenly which cannot be built up by many Carpenters and Masons in few years Yet the cause and work of the later is much better then of the former I have been willing therefore to be somewhat large as my poor ability small leisure time allowed and others importunity would permit You conclude your Paper thus H. H. J. Br. If you therefore or your Ministers have any thing to say or write herein we desire you for the truth and your promise sake to do the same else we must necessarily conclude that neither you nor they have any thing to gainsay it but by your silence justifie both our principle and practice You see I hope by this time that we have something to say and write herein and for the truths and our promise sake have done the same in part and are ready by the grace of Jesus Christ to do more when duly called thereunto therefore you have no cause to conclude that we have nothing to gainsay or that by silence we do justifie your principle or practice against which we have born witnesse in love to the truth And now Sirs you which have subscribed the Papers here answered let me intreat you seriously to peruse what hath been here returned to you in Answer and acknowledge what is of God and agreeable to his truth and if you finde any thing dissonant thereto discover it and spare not and let me have a punctual and particular reply to the several parts of this answer and till then forbear your high confidence in promoting your opinions and practising answerably then will you give us good ground of perswasion that your profession of desire to have the truth discussed is reall But if you shall be unable to answer this as I am perswaded you will not be able with any shew of truth and yet proceed in your opinions and practice let me tell you God will be certainly avenged of those which abuse his people ordinances and truth speaking evil of the things they know not if not with visible and temporal yet certainly with invisible spiritual and eternal punishments Reade I pray 2 Tim. the third Chapter 2 Pet. 2. and the Epistle of Jude As for you dear Brethren that mourn for what you cannot amend and endeavour to contend for the common salvation once delivered to the Saints and not to be as children carried about with every winde of vain doctrine I exhort that you will hold fast the truth which you have received Rev. 2.25 and 3.10 keep the word of Christs patience that he may keep you in this hour of temptation that is befallen the whole world to try them that dwell on the earth Be sure that you receive the truth in love knowing that many for want of this are given over to strong delusions to beleeve lies that they may be damned because they had pleasure in unrighteousnesse Remember the counsel of Christ and his Apostles in these following Scriptures Mat. 7.15 16. Rom. 16.17 18. Gal. 5.1 2 Tim. 3.1 2 3 4 5 6 7 c. 2 Pet. 3.1 2. and 17.18 1 Joh. 4.1 2. Jude 17 18 19 20 21. Thus I have answered these Papers hoping that I shall be ready by Gods assistance to give a reason of my faith and hope herein either by word or writing so far as I may have a good call thereto may do it with safety and may deal with men that will hear and speak reason and Scripture pertinently applied and may observe those rules of the Apostle 2 Tim. 2.16.23 Tit. 3.9 10. Thus desiring that the God of truth will more and more clear his truth and subdue thereto or break in pieces all the ignorant and wilfull opposers thereof I end William Cooke FINIS