and baptism a seal of the new covenant in all which his errors and mistakes have been plainly discovered yet I would not have Mr. Sidenham or any of his judgement to think that I have denied him that which may be some have or he hath expected to have granted him as I should readily have done if it had been Gods truth in relation to the covenant whereof circumcision was the signe as though if Mr. Sidenhams and Mr. Baxters consequences were granted him he could thereby prove his infant-baptism for this I say that though he were certain that a Child were in the new covenant of the Gospel yet no visible fruit of holiness of profession of faith coversation and willing desire of baptism being made to appear secret things belonging unto God and we being commanded as any shall be discipled to baptize them it s not in Mr. Sidenham c. to gainsay Christs will and power to make the admission into the Church according as he fancieth by any pretended pretences consequences or precedents or to admit a Child or ignorant person not being by Christ tolerated seeing according to his own pretended light he did not regulate circumcision to a former administration neither is there any Scripture to prove that baptism succeedeth circumcision but both by command and example the Scripture doth prove the contrary therefore in the simplicity of the Gospel except Mr. S. will flee from Scripture and justifie the falling away from the faith so that in this point of Infant-baptism he should comply with the tradition of Popery he hath hitherto produced nothing to uphold his controversie in this great thing foundation and hinge which I have answered To proceed then Mr. S. p. 22. Infants if believers were never cast out of the visible Church of Christ of which they were once in Answ According to that maxime Omnis privatio implicat habitum you know that every dispossession implieth a possession Infants cannot therefore be cast out of the Church before he can prove them admitted and if Mr. S. or any man living can tell us by what visible administration Children were admitted visible Church-members before the time of Abraham or in the Gentiles Church or by what Scripture they are said to be admited members by cirumcision I shall admire him and them and acknowledge their discovery desiring him till then not to conclude that we do cast them out or deny them any thing that can be conscientiously granted them Mr. S. chap. 4. p. 30. In that Mr. Sidenham doth make a twofold distinction of being in covenant in relation to the election of grace and secondly to be in covenant in facie visibilis ecclesiae Answ To this I answer first that onely the elect are in covenant of saving faith which is called as he saith by Divines intentionally in covenant as God intending onely to save them I agree onely this may be observed 1. That the election of Grace is not by the Covenant whereof Circumcision is a signe 2. That if upon this account that is Predestination we should look on children then children of believers as well as believers Papists Turks and Infidels may be in the Election even before they be called and yet this will give no liberty to children until their secret election be made visibly appearing through a gracious call Act. 2.38 2. In that Mr. S. tells us that there is a being in Covenant in facie visibilis Ecclesiae in the face of a visible Church I confess that a visible Church should have a race so that they may see hear and speak with one another to yeeld up themselves to serve God with one consent Zeph. 3.9 but how he will make Infants in swadling-clouts such visible members I know not For want of such a face of the Church Mr. S. I suppose excludes Infants from the Lords Supper though he confesseth that thereby the Church is made one body pag. 169. and so doth the Apostle 1 Cor. 10.17 And I do absolutely deny that ever there was any such Covenant by vertue of which God said a childe should be counted a member of the visible Church Therefore Mr. S's Scriptures to prove that by Covenant children were brought into the Church are to be examined 1. As to that place Rom. 9.4 which Mr. S. produceth I answer that it onely holds forth the several priviledges belonging to the Jews but doth not hint so much as one word that by Circumcision children were brought in facie visibilis Ecclesiae or made members of the visible Church 2. To that place Deut. 29.10 12 13 14. I answer It is not at all proved that Circumcision did at all relate to Religion but that God said that he would make them a people as he promised Gen. 17.6 16. to make Abraham a father of many nations and so Sarah should be a mother of many nations as I have proved before of which Covenant Circumcision was the signe 3. To that place Joh. 15.2 and Job 1.11 I cannot see the least conjecture of a Covenant 4. To the last place Psal 50.5 Gather my saints together that is make a visible Church This I acknowledge but that any children were gathered the next words tell him who they be that God would have gathered even such as have made a covenant with sacrifice not such as are of the covenant whereof circumcision is but a signe but such as have made a covenant with me saith God in sacrifice so that we finde no shadow of proof in the places produced by M. S. that children are of the visible Church To another relation Mr. S. chap. 5. page 35. endeavours to open that place Acts 2.39 For the promise is made unto you and your children c. Answ In the pretended opening of which Scripture Mr. S. indeed hath so over-veyled the same and shut it up in Logical Distinctions Critical Questions and Wrested Applications that I may say of this Scripture as the parents said of their son It so clearly shineth that it is able to answer for it self These be the words Repent and be baptized every one of you in the name of the Lord Jesus Christ for the promise is made unto you and to your children and to all that are afar off even as many as the Lord our God shall call Now the promise here which Mr. S. omitted as the antecedent to be related was to receive the holy Ghost by such as did repent and were baptized and who are here said to repent to be baptized to receive the holy Ghost but such of them and of their children and them that are afar off and of their children with this restriction even to as many and no more then the Lord our God shall call So that here is a plain restriction and application to whom this promise is made even to as many as the Lord our God shall call And therefore no heart could desire a more full and plain expression of the minde of God And therefore Mr.
command of Christ and that very way which Christ had submitted unto when he like the Eunuch went down and came out of the water after he was baptized I can say no more but without any acrimony declare my Christian judgement as by the fruits doth appear that so many Scriptures are fulfilled in Mr. Baxters self-expressions that herein he hath like the troubled Sea cast not onely mire and dirt on the face of the Saints but hath calumniated the Ordinances of Jesus Christ so that in these two Arguments the smoak in the Temple hath blinded his eyes and as he is looked upon by the common people and cried up in defending this practice of popery the taile of the beast hath strucken him as a starre to the earth or brought him to a compliance or friendship with the world where I leave him to God that can raise him not doubting but if he were further discipled then by education he will see that all that he hath spoken against the Ordinance and renowned Mr. Tombes as hay and stubble shall suffer burning However I leave all men to judge how unjustly he hath alledged a Child to be a Disciple and therefore leaving Mr. Baxter I do friendly betake my self to answer Mr. Sidenham An Answer to Mr. Sidenham 's Book INTITULED A Christian Sober and Plain Exercitation on two grand Practical Controversies of these Times Infant-Baptism Singing of Psalms Mr. S. chap. 1. page 1. BEfore I enter into the main Questions handled in this Discourse first let this be considered that there is nothing in all the New Testament against baptizing of Infants noâ— any hinâ— from any express word dropping from Christ nor his Apostles nor any phrase though never so much strained doth forbid such an act Answer If you will understand nothing in Scripture to be expresly against any thing except it do by name exclude â—t then Ships Bells and unbelieving Gentiles c. are not expresly prohibited to be baptized for this is repugnant to the wisdom of God and man to express the prohibiting of any thing by name when the same thing as not spoken unto in another thing is excluded and therefore when Christ bade Thomas put his finger into his side Peter and John they not being Thomas which was spoken unto without naming of them were expresly by Christs word prohibited And so the female though never named was expresly prohibited when the male was commanded to be circumcised Upon the same account Infants though not named are expresly prohibited to be baptized or to partake of the Lords Supper though thereby the Church is made one body 1 Cor. 10.26 in that none but those that have faith and examine themselves are commanded to receive the Ordinances Matth. 28.19 Mark 16.16 Acts 8.36 37. 1 Cor. 11.28 And therefore as by confession of those that are of contrary judgement there is express Scripture to keep Children from the Lords supper so we have express Scripture to keep them from Baptism until they shall according to the command of Christ be discipled by teaching and shall profess the faith in the Gospel Mr. S. endeavouring pag. 2 3 4 5 6. shewing by divers Reasons why Consequences are to be approved of to this I answer Answ We do allow of Consequences provided they be not as in case of Baptism brought in to contradict an express command or example of Christ and his Apostles to the contrary And yet though Mr. S's Consequences be such as oppose the express command of Christ as not to deny his Plea for information and tryal of the Truth I shall not deny to answer them Mr. S. chap. 2. pag. 9. The first great thing in this controversie is to consider the nature of this covenant which is the first foundation of the priviledge of believers and their seed and as it was first made to Abraham and his seed both Jews and Gentiles And if we finde the same Covenant reaching Gentile believers and their children as Abraham and his we cannot be denyed the new external signe and seal of the said Covenant Answ That the nature of the Covenant should be the foundation-priviledge of beleivers and their seed though I should as others have grant him yet how justly upon triall I conceive it will appear that the Covenant which Mr. S. and Mr. B. looketh at if it be truly according to its nature discovered they will come short of their expectations for it appears unto me that the Covenant only relates to temporall promises in which it had so large extent that all the Nation claimed it yea circumcision was a meanes whereby every one was made of the Nation or endenized Exod. 12.48 so that the Nation claimed it as their distinguishing fleshly character Gen. 17.11 being their entayl to an earthly inheritance for the discovery whereof and that we may see the true rise and motive cause of the institution of this covenant whereof circumcision is a signe which Mr. S. I suppose would have to be the foundation of the priviledge of believers thus it appeareth Gen. 15.1 that God telling Abraham upon his complaint of being childless and asking God what he would give him God said he would multiply his seed as the Starres of Heaven for number ver 5. which Abraham believing it was imputed unto him for righteousness ver 6. upon which same day God made a Covenant with Abraham ver 18. so that Gen. 17.12 God relates again the same covenant with Abraham that his seed all that should relate to Abraham should possess the land of Egypt to the great river Euphrates therefore as a signe token of this temporall Covenant God ordained circumcision as his token thereof betwixt God and his people Gen. 17.11 and however Mr. S. and Mr. B. c. have wrested the Scripuâ—e as I shall by and by shew in making this temporall Covenant a Covenant of grace and as relating unto the admission into the Church yet I hope fully and clearly to prove the contrary for as though the Lord would undeceive and satisfie the Jews why he tooke away the first old Covenant on which Mr. S. and Mr. B. c. like the Jews do too much dote he declareth himself Heb. 8.7 saying that if the first Covenant had been good that is if it had related to the good of their souls then there had been found no place for the second ver 7. So that the covenant which was taken away was the covenant of temporal promises as the contents to Heb. 8. calls it whereof circumcision was the signe Gen. 17.11 for the cause that God alleadgeth why he tooke away the old Covenant is fully and plainly declared Exod. 6.1 2 3 4 5 6 7 8. by which it doth appear that that Covenant of which circumcision was a token was abolished in all intents and purposes and the new Covenant not made according to the old Covenant is onely established Heb. 8.9 10. and therefore the old Covenant which is abolished
stand with the honour of the Magistrate to countenance the professors of this doctrine Answ In that for divers yeers we have experienced that the Lord is * Isai 1.26 fulfilling of his prophecie to send Magistrates to take away the dross and tin and to restore the * Dan. 7.25 dominion of the Saints in the enjoyment of their Laws and Languages which were taken from them by the fourth Beast or last Monarchy Rev. 17.1 14. and that they are the Lamb's souldiers that shall pour out the seventh Vial that as former Monarchs brought in smoak or darkness into the Temple so Gospel-Magistrates by their approbation of publike shining lights shall be glorious instruments to restore again the light into the Temple or publike Meeting-place for Gods Worship And in that the Magistrates have also according to their duty so far opposed visibly appearing * 1 Tim. 1.9 unsound doctrine having put their hand to Gods Plough in cutting down the Episcopal tree and in abolishing the Service book it must needs be then their honour crown and glory so to finish the good work begun so that Parochial sprinkling the root of the Episcopal tree having its life and moisture in the old Service-book which is abolished may not in this great light of the Gospel be replanted or so suffered to take root again so as to shoot out more wilde olive-branches or sons of opposition under which the most ignorant and Popish party are still nourished or so to favour it as not to suffer the Gospel-Ordinance to grow beside it Quest 23. But is it consisting with the peace of this Nation so many opposing and being disaffected to this doctrine for the Magistrate to tolerate it in publike Answ As no Ordinances the fruits of faith are to be forced so there is little appearance of God in them or they are not at all considerable that being not forced to this doctrine become the troubled sea to be offended with such Saints that receive this Gospel-Truth that is preached unto them and that the peace by any such shall be disturbed or broken the Lord which hath so promised his presence hath so blessed these and other Saints in procuring the peace of this Nation that the Saints of Gathered Churches are ready to sacrifice their lives to maintain the peace of the Nation under the present Government And therefore the Magistrate may expect in the promised presence of Christ to this Way really submitted unto the blessing of God unto themselves and the establishing of the Peace and Righteousness of the Nation A Declaration to the Election of Grace who for want of information are either ignorant of or enemies unto the Gospel-Ordinance of Baptizing of BELIEVERS onely Dearly beloved in the Lord WHen the falling away from the faith which was foretold by the * â— Thes 2. Apostle was fulfilled the man of sin as it is said or popish Antichrist did not onely sit in the temple of God opposing himself above all that is called God or is worshipped but as foretold he brought the smoak of ignorance strong delusions into the Temple and though he pretends infallibility yet Satan like that abode not in the truth he cannot receiv the love of the truth And therfore the Master-peice or great design of the man of sin was and yet is to endeavor by lying wonders all deceivableness to corrupt all the Ordinances or commands of Christ and his Apostles The Pope or Antichrist did corrupt all the Ordinances but especially Baptism And therefore though Antichrist had a great designe against fasting which he hath perverted and corrupted in respect of set daies and ordering a white meal or to eat and drink when they fast as prayer by him is also corrupted and perverted in the Popish use of ungodly forms pictures and invocation of Saints and Angels singing with an unknown voice as he hath also made the Lords day of no effect by sporting and playing and the observation of holy daies and though he hath blasphemed the doctrine and deprived the people of the cup of the Lord in the Ordinance of the Lords Supper and hath totally perverted the gathering and government of the Churches of Christ as far as his persecuting power extendeth yet in all these he hath no such malicious designe as in the perverting of the Gospel-Ordinance of baptizing of believers onely And yet behold the power of God how by weak and contemptible means the Son of God is manifest that he might destroy the works of the Devil in that though Infants sprinkling past the muster of a notable outward reformation and was almost endenized into the profession of some Saints and that great Champions threw down the Gantlet of Arguments to fight with the Weapons of consequences traditions to defend the same yet behold the Lord makes the flock or common people to see the truth when almost all publick teachers were overvailed and could not burst thorow the cloud of delusion until at last the Lord saw his time to trouble thereby make the discovery of his light unto the publick Ministry by calling some of them to trim up their lamps that they may shine in the discovery of the mind of Christ in baptizing of beleivers onely Do not then question why not before now you are called to witness your profession the Kingdom of Heaven is not got by observation What are we that we should withstand God or hate to be reformed Arise why sleep ye the light shineth the Bridegroom calleth search the Scriptures and try whether it be of God or no. Do not overlook Christ in the Manger the Star shines let us with the wise men worship and present our selves unto him unto whom it doth direct us What is the Egypt Reed of humane Tradition or obstinate resolution that you should rely upon or do you fear to be put out of the Synagogue Is not the Rigteous as bold as a Lion Great indeed is Diana of the Ephesians great is the power of the Prince of darkness but greater is the truth of God and his light which is able to dispel the darkness both of Pope and people Did not the truth alwaies when it was revealed and think you it shall not now as well as ever if God intend mercy to England c. marvailously prevail Did not the Doctrine of Baptism cause the Pharisees and people yea the whole election of grace to follow John into the Wilderness And did not those that were bewitched with Simons Sorceries when they beleived Philip concerning the Kingdom of Heaven and the Lord Jesus become baptized both men and women Shall not then if Christ be fully preached indeed overturn overturn your parochiall legal worldly union and gather the election of grace out of every parish to be members of the church of Christ your Saviour You know or may come to experience the truth thereof that his people shall be willing in the day of his power his
BAPTISM Without BASON OR Plain Scripture-proof AGAINST INFANT-BAPTISM I. By way of Answer to Mr. BAXTER's Arguments and to the Exercitations of Mr. SIDENHAM Teacher to a Church a Newcastle concerning Infants Baptism for which that their pretended Consequences are from Concessions not to be granted and from Scriptures as mistaken and absolutely wrested is clearly discovered With II. Several Questions and Answers positively holding out the minde of Christ in Baptizing of Believers onely and that the MAGISTRATES may be induced more and more to encourage the preaching thereof in publike III. A DECLARATION written to the Election of grace who for want of information are of contrary judgment Written by William Kaye Minister of the Gospel at Stokesley And Jesus being baptized and praying Luke 3.15 And the eunuch said See here is water what doth hinder me to be baptized And Philip said If thou believest with all thine heart thou mayest And they went both down into the water both Philip and the eunuch and he baptized him Acts 8 36 37. Read and then judge withhold not the truth in unrighteousness Rom. 1.18 London Printed by Ja. Courel for Rich. Moon at the seven stars in Paul's Church-yard neer the great North-door 1653. To all the brethren of the MINISTERY within the Election of Grace which unfeignedly desire to preach Christ and baptize in his Name in Truth and Sincerity Truth and Peace be multiplied IT 's very well known that though the stumbling-block which some have cast in the way of Gods people occasioned through the falling away of some stars from the heaven or fellowship of the Churches is now so gloriously removed that divers Saints are return'd to their first love and those that like Caleb and Joshua the faithful Churches which never backslided have kept their garments of Gospel-profession adorned with such meekness truth and moderation so that they cannot shut out Christ as though no Prophet could come out of Nazareth And now though they may look home and see some of their own plants so baptized into one body 1 Cor. 12.14 and kept in such union with Christ the Head and his Body his Churches as not to walk a step without a step of their forerunner going before them 1 Pet. 2.21 Heb. 9.20 And that their consequences also will not uphold Pedo-baptism though they should be granted them being like the Old Covenant on which they are grounded waxen old as ready to vanish away Yet for all this you know that all the Election of grace excepted must needs veâ—iâ—e the Proverb Can the leopard change his spots Jer. 1â— 23 And therefore they are so blinde and cannot see deaf and cannot hear and are so set on the lees of obstinate Resolution that they Hate to be Reformed until their fleshly confidence which they had in the Service-book the Treasure of some mens knowledge and to which they stick be crucified with an Order to the contrary Therefore it is to no more purpose to speak to such then to few a piece of New cloth upon an Old garment It 's to you therefore ye successors of the noble Bereans that will search the Scriptures and try the spirit whether it be of God or no 1 Joh. 4 1 ye that prefer Conscience before Custom and preach unto the people Come out of Babylon it 's you that God hath stirred me up to perswade and Oh that you may be perswaded to lay to heart and to consider That in the business of Infant-sprinkling you do not onely contradict your own pretended â—ight Sprinkling is not Baptizing for Sprinkling is not so much Baptism as the Picture is the man it representeth though we should pretend as we have been taught that the childe should by its G fathers and G mothers believe all the Articles of the Christian faith But for you to sprinkle as some of you pretend onely the children of believers and yet to sprinkle the children of all your Parishioners c. doth declare that you have not either preached the Gospel within your Parishes Christ truly preached makes Parishes to be divided c. or that it hath not been powerfully received for the true preaching of Christ will separate your people to be called out of the world to be gathered into the fellowship of the Church of Christ Therefore as there is any love to Christs name let us not I beseech you withhold though it were the tenure of all our estates the truth in unrighteousness Rom. 1.18 For tell me I pray ought we to walk by the Glo-worm-light of Consequences or sparkles of our own kindling Isa 50 11 though the world be confederate and comply with you to uphold that darkness against the known light or command and example of the Word of God to the contrary Or shall we exclude Bishops Government and Service-Book and by consequences contend for Infant-Baptism the greatest obstacle to the reforming gathering and planting of Churches within your Parishes Churches to be gathered within Parishes that can be for if we would not content our seâ—veâ— rather with he fleece then the floâ—k if we wâ—re acquainted with the mysteries of the Kingdom of heaven we might clearly see That as Bishops Government was useful to hold on a light of Profession to such as were altogether in â—he darkness of Romish Babylon and as the Presbâ—terial Waâ— is useful to reform Episcopacie Episcopacy Presbytery and Independency compared in respect of Goâ—ernment Traditions and Ceremonies as Independency reforms Presbytery in the point of gathering of Church-members and all of them as David â—iâ— for the Temple make preparations for the most glorious Apostolical Government so that out of all the materials of Truth therein discovered â—he golden Candleâ—â—ick of Christian profession may be moldeâ— to vanish out the smoke out of the Temple Let us but then abolish Infant-Baptism out of the Church and the work of Unity Truth The abolishing of Infant-sprinkling in the union of all Churches and Peace will be fully compleated For let Presbyterians gather what they can if they gather in Christs way to make none of their Church but such as they baptize upon the profession of faith as believers And if the Independents gather none into their Church but such as believe and are then baptized then they shall all be united and centred upon one the same foundation of Christianity in their observation of the Gospel-Ordinance of Baptism with baptized Churches commonly though unjustly called Anabaptists so that as Christ in his wisdom foresees but one way to baptize all nations so this is the only way to make all Churches out of all nations to be one in the profession of faith and obedience It 's no marvel then if Antichrist stand so violently for Pedo-baptism for as all darkness came in with it so all light shall shine as this darkness shall vanish away in the administration of baptiâ—ing and governing of the Church of believers And therefore though when darkness began
22.16 17 18. compared with Gal. 3.6 7 8 9. Rom. 4.12 16. Now that Abraham was a believer before Gen. 17. so that God did bless Abraham and that circumcision did seal his Faith he had though not as the Apostle saith by circumcision Rom. 4.11 I do grant but that God gave Abraham in circumcision more then Abraham begged of God Gen. 15.3 48. or that God did give Abraham more then an inheritance of which circumcision was a token Gen. 17.4 11. this I defend and that therefore circumcision was not an administration to make Church-members I desire this being so much mistaken to produce these reasons to the contrary 1. Because they did not circumcise in the Temple or by a Priest but a woman Exod. 4.25 and others did circumcise Josh 5.3 2. A stranger by circumcision was not said to be of the Church but as one of the Nation Exod. 12.48 and if any refused to be circumcised they were not to be excommunicated out of the Church but to be cut off out of the Nation Gen. 17.14 and that the Church is not the Nation Reason the seventh proves 3. The Female was not circumcised and yet Hanna and other Women were of the Church and if in the Man the Woman might be admitted into the Church why might not the Woman in the Man be baptized and receive the Lords Supper since they would have baptism to succeed circumcision 4. Because God said that the Covenant of which circumcision was a signe Gen. 17.11 was a covenant in the flesh Gen. 17.13 and God did never promise more then a temporall inheritance in that covenant Gen. 15.3.18 compared with Gen. 17.3 4 5 8. 5. In the case of Dinah marrying with Sichem all that was desired of him was this that they should be one people if Sichem c. would be circumcised which was done without any change of religion Gen. 34.22 24. and though it might be supposed as we do with our children they would endeavour to learn them and make them submit to their Religion yet all this endeavouring like the paines that we take in the nurture and admonition of our Children did not admit or make them visible Church-members but onely made preparation for their admission as the next reason will fully clear it 6. Because to the Jews God said Gather my Saints together unto me those that have made a covenant with me by sacifice Psal 50.5 and Zeph. 3.9 it s prophesied both of Jews and Christians that they should serve God with one consent Therefore Children not sacrificing whereby there might be a visible appearance of Faith and Repentance and they not being willing or knowing to serve God with one consent could not be of the visible gathered Church or they were not visible Church-members for to make a visible Church member there must be something appearing in the party that is to be admitted so as to give his consent but in a Child we have or see nothing that represents the face of a Church-member 7. Children by circumcision were not made Church-members because after they had been circumcised they were presented unto the Lord in the Temple and our Saviour did no more for them when they were brought unto him then bless them by praying for them Mat. 19. 8. God was said to have a Church in the Wilderness Act. 7.38 and yet for forty yeers together they were not circumcised and therefore circumcision made not a Church if baptism as Mr. Sidenham saith doth not make one for so he saith pag. 166. Baptisme doth not forme a Church 9. Because the Gentiles had a Church as Mr. Baxter hath notably proved by Job c. and Abraham was of the Church before and yet the Gentiles were never circumcised and Abraham had not been circumcised but that God made circumcision a signe of the covenant which was to give him a seed by Sarah and to make him a Father and Sarah a Mother of divers Nations Gen. 17.6 16. for as all Nations whether Jews or Gentiles are blessed in Abraham this was not by circumcision but by oath and promise made to Abraham Gen. 22. â—6 17 18. as the Apostle Gal. 3.9 compared with Heb. 6.13 14. fully declareth and therefore we do not look at circumcision that it did admit unto the Church or that baptism should succeed it circumcision relating to temporal promises 10. Because these words in the covenant whereof circumcision is a signe I will be thy God and o thy seed after thee were onely spoken of God that he might manifest himself to be a God in providence to make his temporal promise good to Abraham and such strangers that should sojourne with him God excepting against none in circumcision as he doth in point of salvation and therefore God expresly declared his meaning that in respect of the covenant whereof circumcision was a signe he was their God to make good his promise to give them the Land of Canaan Levit. 26.44 45. and in that he condemned and tooke away this circumcision making a new covenant not according to the old covenant declares that the old covenant had no spiritual promises Heb. 8.6 7 8 9. 11. That Mr. Sidenham and Mr. Baxter making circumcision to bring Children into the Church is but from their own wrested consequences for there is no such Scripture that saith Circumcision makes a Child a member of the Church neither is there any Scripture that can prove circumcision a covenant of pure grace or that baptism doth succeed it upon which they ground their conclusion or consequence 12. If baptism should succeed circumcision then it could not be said that baptism is the like figure of Noahs Ark 1 Pet. 1.21 in which there was no Children nor did any enter into it but such as believed the word preached unto them 13. They were debtors to the Law not by covenant or contract the Law being made four hundred and forty yeers after circumcision Gal. 3.17 and therefore they were debtors to the Law by consequence as a thing that followed and was after imposed upon the people so that they were not circumcised upon that account 14. They were twice circumcised The first time in token they should inherit the promised Land And the second time as being come to possess it Joshua 5.2 therefore circumcision did not make them Church-members The great thing then which Mr. Sidenham pag. 9. speaketh of in this controversie the nature of the covenant being fully and plainly discovered it s too apparent that he hath been too much discipled by the Jewish rabbies in making the Covenant by their traditions and doctrine greater then ever God intended it whereby the promise and oath God made to Abraham whereby he is the Father of the faithful hath been over-looked Therefore Mr. Sidenham failing to make good his hinge and maine weight in thinking to make all promises to Abraham as Father to the faithful to be held out in circumcision and that it was a seal of the covenant
S. hath not opened but shut up or turned the stream of those gracious expressions of Scripture And yet upon conclusion after a great deal of discourse this chapter consisting of almost a sheet of paper he concludes that however this Scripture holds forth the promise of believers of the Gospel both Jews and Gentiles and their children which is true if the last words wherein all the main business depends be applied whereby we may see to whom this promise is made even to as many as the Lord our God shall call Mr. S. chap. 6. pag. 45. having hitherto endeavoured to plead his own cause by the strongest Arguments which by consequence he could produce now endeavouring to throw down our foundation in this sixth chapter he tells us that our great plea from Mat. 3.8 9. is made vain These be Mr. S's words That we may still take off the Objections let us view that place so much stood on Matth. 3.8 9. When John saw many of the Pharisees and Sadduces come to his Baptism he sayth O generation of vipers who hath forewarned you to flee from the wrath to come Bring forth fruits meet for repentance And think not to say that you have Abraham to your father for I say that God is able of these stones to raise up children unto Abraham From this text they gather The pretence of being Abrahams children could not give them a right to Baptism And if John denyed Abraham's seed upon that account much more would he the adopted children That this is no such ominous place against Infant-baptism consider who they were he spake unto the Pharisees and Sadduces men of age and degenerate from Abrahams faith persons that lived in their own works and righteousness therefore he calls them a generation of vipers which was not as they were Abrahams children but as they walked not in Abrahams steps and were quite degenerate Answ To which I answer that the plea is not vain as Mr. S. in the contents of his chapter pretendeth that is by us made from Matth. 3.8 9. though to obscure the light that therein shineth or for Mr. S. to light his candle or gloss or interpretation to darken the sun-light of express Scripture is labour in vain in that 1. I say that Matth. 3.8 9. in the general is directly against Infant-baptism in that none but such as have faith and repentance must think to be baptized is as clear a place as can be desired or pleaded for 2. That the pretence or consequence from Circumcision from this of Mat. 3.8 9. Think not to say you have Abraham to your father is also condemned it appears that John did not judge them to have any benefit or priviledge as being Abrahams seed according to the Law Rom. 4.16 whereby Abraham was their father by circumcision Gen. 17.5 16. And therefore John apprehending the Pharisees and Sadduces as Mr. S. c. do to stile themselves through this pretended priviledge from Abraham without looking home for faith and repentance which every childe of Abraham should have which calls Abraham father by faith as onely they that believe ought to do Gal. 3.7 therefore to undeceive the Pharisees and Sadduces and to unbottom them and to throw down their sandy foundation that John in the simplicity of the Gospel might be downright with them though it 's true that Mr. S. sayth that he did not call them a generation of vipers as they were Abrahams seed yet that they might not through fleshly confidence make their plea or rest upon this account that they might be baptized being but Abrahams seed according to Law and not by faith he tells them to undeceive them saying Think not to say that you have Abraham to your father as that you should think upon this account that I should baptize you therefore John without as much as taking notice which he would have done if there had been cause of any legal priviledge they had by Abraham to plead for Baptism onely exhorts them to faith and repentance by which they are the children of Abraham by faith Rom. 4.12 16. Gal. 3.7 which John makes the ground of his admittance unto Baptism unto which Gospel-ordinance none but a taught disciple by the express and plain words of Christ ought to be admitted And therefore our plea that the pretence of being Abrahams children by Law or Circumcision could not give a right to Baptism as hath been before often proved is very warrantable so that John did not desire to dispossess them or question them as the Legal seed or children of Abraham but onely let them know that they ought not to have so much as a thought to get Baptism though they should think to say We have Abraham to our father which in other respects it was both lawful for them to think profess and affirm that they were Abrahams children according to the Law but yet not to plead it as a consequence for Baptism much less for their childrens And but that I strive not to take advantage upon every occasion it 's an easie thing to prove by the words of Christ in that he did approve of the Pharisees to sit in Moses chayr and of their doctrine and â—n that they as the word Pharisee signifieth did expound the Scripture and that the Sadduces were strict living men that gave much to the poor though they admitting of nothing but the letter of the Scripture denyed the resurrection yet as Authors testifie they were the best of the Jewish Church and did uphold circumcision though as many that pretend to the Church they stood for traditions and had their failings and through unbelief in Christ were a generation of vipers yet that they were quite cut off and degenerated from Abrahams seed by the Law he cannot prove as may appear by Christ Joh. 8.37 39. And therefore John not approving of them upon this account as being Abraham's seed according to the Law makes it clear that John did object both against them for their evil lives and for pretending that they should have Baptism from the pretence that Abraham is their father according to the Law as before said Therefore we stand to our plea that Matth. 3.8 9. is not onely against Infants baptism in the general but also against the very consequence which from Circumcision whereby Abraham is a father according to the Law is pretended to uphold the same And therefore children were not baptized by John as though as Mr. S. sayth p. 47. they were neglected by John as though he could not have got time to attend to baptize them but John did not baptize them because they were not Abraham's seed according to the faith Rom. 4.12 16. Gal. 3.7 9. that is they were not actually believers otherwise John would not have been guilty of such partiality and injustice for John refused none but such and all such whatsoever as in whom there was not the appearance of the fruits of faith and repentance Acts 15.1 2 3 4.
sheep shall hear his voice but that strange voice of baptizing Infants never spoken of in the Scripture shall they not hear Come let us reason the case can Pedobaptism be a plant that our Heavenly Father hath planted that spreads forth its luxurious branches and makes a shadow for the world to rest themselves under in the Cradle of security Baptized disciples falsly slandered Close not your eyes nor shut your ears against the revelation of truth though common fame would afright you as some did the Israelites to obstruct their marching into Canaan telling them that there were great Zamzummims there and therefore if you will believe them they will tell you what monstrous people the Anabaptists are if you look that way you shall lose your selves in the midst of darkness and delusions they will draw you away from all Scriptures and Ordinances but try before you trust and search into their profession and you shall see the contrary that there was ever any way of God but it was ever evill spoken of Did they not say of John the baptist that he had a Devil The way of God ever evil spoken of Did not the world cast spots of reproaches in our Masters face who was without sinne or any spot or wrinkle If they do these things to the green Tree what will they do to the dry Were not the old professors shortly after the times of the Apostles in that they called one another Brother and Sister accused of incest and fornication and when they were forced to forsake the world and went into caves did not the Troubled Sea the Sons of Belial cast mire and dirt into their faces saying That they laid lurking there to rob and spoil those that passed by Just Mart. Apol. so that Justin Martyr was forced to make an Apology for their justification And thus Luther and Martin Bucer c. were slandered with them by reproaches and yet they were no more troubled Ex Guibert Genebrard then Luther was with the Popes Bull of which he said O Bulla vere Bullarum filia Be not then discouraged you know this is an evidence of their condemnation but of your salvation It s enough to give an account of faith and that in the name of God to assure you that there is nothing to be owned but Christ and his Commandments whereby he is our Saviour and hath made himself an example for us to imitate him in all things Miracles excepted But alas all the pretences and consequences that the most learned can produce cannot make the delusion of sprinkling children to be baptism God that never lyed did never require an action to be done against sence and reason nor can representations or intentions alter an express command to the contrary Were it enough think you if any of you bid should your servant give a cup of water to a thristy soul were it enough for that servant to put his hand into the cup and sprinkle the man in the face with two or three drops of water were this to obey his Masters command I trow not and yet no more is done in sprinkling of children in answering the Comand of Christ in Baptism And though this might be reformed and that you might say with the Eunuch Lo here is water what letteth that the Child may not be baptized To this the same answer must be returned that Philip made to the Eunuch If the Child can beleive with all its heart it may but let the Child alone though it may be pretended to be the Child of a believer We know or may know that believers themselves Rebaptization Acts 19.1 2 3 4 In the case of ignorance of the fundamental truth or of the commission for Baptism which were really and fully baptized because they were at that time ignorant of the holy Ghost were upon that account all the fundamentals being not revealed without which baptism cannot be warrantable rebaptized when we were sprinkled great darkness in comparison of the light of Gospel-reformation that now shineth was then as a cloud over-veiling the Word What hole can cavill find to seek evasion unless we say we are not believers Is it not then the duty of Disciples to imitate their Lord and Master who in submitting to this glorious Gospel-Ordinance made himself our example in which he was said to fulfill all righteousness This is the way to humble a soul to give satisfaction of the profession of Faith and the testimony of a good conscience to this the presence of Christ our peace light and life and protection is promised Tindal's wickâ—d Mommon fol. 25. That you intend no evill is easily to be believed But as Tindall the blessed Martyr said That though Peter of a good minde or intention would perswade Christ not to have suffered yet Christ for all that called him Satan It s one thing to have a good intention and another to do of knowledge God saith he hath made a testament between him and us wherein is contained both what he would have us to do and what he would have us to ask of him see therefore thou do nothing to please God withall but what he commandeth And that they might be good and Godly men and Martyrs that were never more then sprinkled Ten Martyrs in Eng. Hen. 8. anno 1553. it may be granted but then it was the time that the smoak was in the Temple Martyrs have suffered for the profession of the baptizing of believers only but never any Martyrs have suffered in the defence of Infant pretended baptism If we would look on humane example It not for us to say as those obstinate unbelievers that the Maryr Stephen reproved who said As our Fathers did so will we do Can there be any more precious in our eyes then to be led by the example of Christ and his Apostles If you be not of the election of grace if you would you ought not to be baptized And if God have elected us and we live under the means our hearts and judgements shall be changed we shall be the people that shall be made willing in the day of Christs power whether you will or no. Cease then poor souls be humble and patient and wait till you see that God will do with you shoot not your bolt to wound your Saviour through the sides of his despised Members Be ye the Disciples of Doctor Gamaliel untill Christ make you his It was the Pharisees and Lawyers that rejected the counsell of God against themselves and would not be baptized Luk. 7.30 but the election of grace must needs submit As they are under the means of information they have a promise to be effectually called they cannot close their eyes All the election of grace as they shall be under the means shall profess Baptism as the means of seeing is revealed unto them and if they have light already and yet see not in something that is newly discovered then they are like a man in a dark Dungeon that seeth as soon as the window or interpretation of the Scripture is opened unto them But no light no means can make a blind man see whom God will not call though the heavenly Lamp were never so resplendent And though a naturall man shine as a Star in the Church yet shall the taile of the Beast cast him down from the new Heaven or the Church into his proper place or earthly Element he cannot finish his course he cannot like his tempter abide in the truth he cannot receive the love of the truth that he might be saved But on the contrary Joh. 4.44 2 Thess 2.10 all the election of grace they cannot though with Paul they have commission to persecute the Saints nay though they have renounced the truth as divers * Archbish C. Io. Bayaham Lawyer Martyrs did rest till at length they return to their first love and to the profession of the Gospel from whence they are fallen Let us then content our selves if our Master be pleased to call but a few to serve him if we be in the number of that few that are called Let the election then wait on the means and see what God will do or dispose of them and not trouble themselves like Zobedee's Mother to desire that for her Children that cannot be granted her To conclude therefore either to stop the mouths of opposers or to open the heart as the Lord is pleased if at this time you will hear his voice that hath commanded to baptize believers if reason may be heard or true information may not be despised you may see in the confession or practices of contrary judgements as much as may raze down the foundation of Infant pretended baptism Artic. 27. Church of England in that it is acknowledged that there is no express tearms in the Scripture for Pedobaptism and that by experience it may be sufficiently evidenced in our hearts and consciences as is made visible that such inevitable evils follow Infants sprinkling as that it brings all the World into the Church which should be called out of the World and is the onely obstacle or cause of the division of all gathered Churches they differing nothing but in Infant sprinkling in which the Church of Rome or rather the World forced into order is in present practise and from which all the Churches of Christ ought to be totally separated or effectually called out of Babylon the very consequences by which Infants-sprinkling a meer delusion and prevarication to the command of Christ as mens inventions being altogether groundless and unwarrantable and though proved are of no force or validity to contradict the express command or example of Christ and his Apostles to the contrary Let then all real zealous sincere converted Christians hear Christs voice who hath commanded to teach and baptize all Nations and let them with all their old fellow-servants desire to imitate Christ their Master who was baptized to make himself an example to fulfill all righteousness And let us not think that his arm is shortened that he cannot help or that he is not faithfull who in this Gospel-Ordinance hath promised his presence in which all the Saints have found and ever unto the end of the World shall most surely find their onely protection comfort peace and glory FINIS