The Covenant Sealed, Treatise · Chapter 7 · Section 9 · Subsection 1 · Argument vindication 5 – Argument vindication
Argument 5. vindicated.
My fifth Argument was,An enquiry into Simon Maegus his Baptiſme. [That faith upon which Simon Magus was in the Primitive times baptized, is that which admitteth to Baptiſme: Simon himſelf believed and was baptized, Acts 8.13. But Simons faith fell ſhort of ſaving and juſtifying.] To which a ſudden anſwer is given, Concedo totum, ſed deſideratur Concluſic. He is certainly much to ſeek both in Syllogiſmes and Common reaſon that could not infer, and could not know that I left the Reader to infer, that, Ergo a faith that is ſhort of juſtifying, entitles to Baptiſme. And ſo I have the whole in queſtion yielded, and that which was once ſaid would make foul work in the Church if once granted. But as ſoon as it is yielded me, a Means is unkindly uſed to take it away from me. And it is further anſwered, That may be ſaid to admit to Baptiſme which ſo qualifieth the perſon as that we are bound to baptize him, as being one that ſeemeth ſound in believing as Simon did. If ſuch liberty of interpretation be yielded, who may not eaſily elude the ſenſe of any Scripture-Text? the Text ſaith, that Simon believed, and was baptized: Is it now enough for us to ſay he ſeemed to believe, and therefore thoſe whom he thus deceived were bound to baptize him? Let the whole Text be viewed, and the former Verſe taken in, and then let us ſee whether ſuch a Gloſſe be fair. When they believed Philip, preaching the things concerning the Kingdome of God, and the Name of Jeſus Chriſt, they were baptized both men and women. Then Simon himſelf believed alſo. That faith upon which all the other Samaritans were admitted to Baptiſme, Simon was admitted upon alſo: But it was not a ſeeming to believe, but a believing that admitted the other Samaritans; Therefore it was believing, not a ſeeming to believe that admitted Simon. When the Holy Ghoſt ſaith, Simon believed, as he ſaith other Samaritans believed, and his faith ſatisfied Philip, full of the Holy Ghoſt, to give him admittance; How may we that ſtand at this diſtance dare to call it into queſtion? If the Seal were put to a meer blank paper, why is not all reverſed upon diſcovery of a Miſpriſion in proceeding? So any man would do that had put a Seal where no name was written. Why was not all ipſo facto made null? what reaſon could be given but that Peter, had he been of that mind, ſhould have ſaid, Repent of this thy wickedneſſe, that upon teſtimony given of thine integrity thou mayeſt yet be baptized? But when the Text ſayes he did believe, and Philip upon that account thus proceeded, and no retractation upon ſuch diſcovery was made, I believe no ſuch Gloſſe is to be ſuffered. My ſixth and laſt Argument was, [In caſe onelyonly juſtifying faith give admiſſion to Baptiſme, then none is able to baptize, ſeeing this by none is diſcerned.] To which Mr. Baxter ſayes very little, but onelyonly refers to what he hath ſaid to Mr. Tombs; and I having had occaſion before, and may have occaſion hereafter to ſpeak of it, ſhall here make no further defence of it.
Additional Arguments, that a faith ſhort of that which juſtifies, gives title to Baptiſme.
SEeing theſe Arguments have given Mr. Baxter ſo little ſatiſfaction, I ſhall endeavour to make ſome addition, onelyonly premiſing this, That Baptiſme is our door of Entrance, or way of admiſſion into the Church viſible, which I ſhall take for granted, ſeeing Mr. T. pag. 54. of his Apology, as Mr. Baxter obſerves, hath yielded it; and Mr. Baxter to my hand, Treatiſe of Infant-Baptiſme, pag. 24. by Arguments hath proved it. If then I ſhall prove, that ſuch are to be received into the Church, I ſhall take the Concluſion to be the ſame as if they ſaid they were to be baptized; and proving their right to be taken into the Church, I prove their right to be baptized.
1. They that have right in the ſight of God, to many and Arg. 1 great Priviledges of his gift, have right in his ſight to the firſt and leading priviledge; this I think cannot be denyed: Having a right to thoſe that follow, they have right to thoſe that lead. If any had in the time of the Law right to the Paſſeover, they had right to Circumciſion; and if any now have right to the Lords Supper, they have right to Baptiſme. But thoſe of a faith that is ſhort of that which juſtifies, have right to many and great priviledges in the ſight of God. This is clear from the Apoſtle, Rom. 3.1. The Jew outwardly where Circumciſion of heart was wanting, had every way much profit and advantage, he had therefore right to Circumciſion, and thoſe with him that are ſhort of a faith that juſtifies, have right in the ſight of God to Baptiſme.
2. Thoſe that are a people by Gods gracious diſpenſations, Arg. 2 nigh unto God, comparative to others, have right in the ſight of God to viſible admittance to this more near relation This I think is clear, Men have right to be admitted to their right. But thoſe that come ſhort of juſtifying faith, are a people by Gods gracious diſpenſation nigh unto God comparative to others; this is plain in the whole viſible Nation of the Jewes, as appeares, Deut. 4.7. Pſal. 147.19, 20. & 148.14. Thoſe therefore that are ſhort of juſtifying faith, have right in the ſight of God to Admiſſion to this nearer relation.
Arg. 3 3. Thoſe that God ordinarily calls his People, and ownes as his, openly avouching himſelf to be their God, have right in the ſight of God to the Signs and Cogniſance of his people, and are to have admiſſion into the Society and fellowſhip of his people. This is plain, If God in Covenant will own Servants, then his ſtewards may open the door to them; if he will own ſheep, his ſervants doubtleſſe may mark them. But God owns all in viſible Communion, though ſhort of faith that is juſtifying, as his people, and openly avouches himſelf to be their God, as in abundant places of Scripture is evident: ſee Deut. 26.18. theſe have therefore right to the ſigns and Cogniſances of his people, to admiſſion into the ſociety and fellowſhip of his people.
Arg. 4 4. Thoſe whom the Spirit of God ordinarily calls by the name of Circumciſion, they had right in Gods ſight to Circumciſion; and thoſe of like condition, have like right to Baptiſme. This I think is clear; The Spirit of God doth not miſname, doth not nickname, nor ordinarily at leaſt give equivocal names. But men ſhort of juſtifying faith, are called by the Spirit of God by the name of Circumciſion as needs no proof. Chriſt was a Miniſter of the Circumciſion, Rom. 15.8. and he was ſent to the loſt ſheep of the houſe of Iſrael. Thoſe then of a faith ſhort of that which is juſtifying, have right in the ſight of God to Baptiſme.
Arg. 5 5. Thoſe that are the ſervants of God, whom God owns as his ſervants, have right in his ſight to be received into his houſe, and to be entitled to the priviledges of his Church. This we think ſhould not be denyed, and that God will take it ill, if any ſhall deny it. But men ſhort of that faith which juſtifies, are owned of God as his ſervants, as is clear, Levit. 25.41, 42. There every Iſraelite that was ſold to any of the children of Iſrael, and his children are called of God his ſervants, and that as Iſraelites; of which a great part were void of that faith which juſtifies. Therefore thoſe that are ſhort of faith which juſtifies, have right in the ſight of God to be thus received. This argument me thinks might be of force with Mr. Baxter. when he had urged it for proof, that infants are ſervants, and ought to be baptized, he adds, pag. 18. Is not here then direction enough to help us to judge of the mind of God, whether infants are his Diſciples, and ſervants or no? Doth not God call them his ſervants himſelf? What more ſhould a man expect to warrant him to do ſo? Men call for plain Scripture, and when they have it, they will not receive it: ſo hard it is to informe a foreſtalled mind. If God took ſuch care upon that account, that they ſhould not be held in bondage under any of his people; he takes like care that they ſhould not be kept from the ſociety of his people.
6. Thoſe that bring forth children to God, have a right in Arg. 6 the ſight of God to be of his houſhold, and to be taken into it; This is plain, eſpecially to thoſe that know the law of ſervants in families, that all their children in right were the Maſters, and had their relation to him. But thoſe that are ſhort of juſtifying faith bring forth children to God, Ezek. 16.20, 21.
7. Children of the Kingdom of God, or thoſe that are ſubjects Arg. 7 of his Kingdom, have right in the ſight of God to be received into his Kingdom. This Propoſition Mr. Br. hath proved, pag. 21. therefore I may ſave my pains. But thoſe that are ſhort of faith that juſtifies, are children or ſubjects of this Kingdom, Matth. 8.12. The children of the Kingdom ſhall be caſt out into outer darkneſſe. Thoſe therefore that are ſhort of juſtifying faith have right in the ſight of God to be thus received.
8. The children of the Covenant have right in the ſight of Arg. 8 God to the ſeal of the Covenant: This is evident, the ſeal is an affix to the Covenant: where a Covenant is made, and a ſeal appointed, there it is not of right to be denyed. But thoſe that are ſhort of faith that juſtifies are the children of the Covenant, Act. 3.25. The Apoſtle ſpeaking to the people of the Jewes, ſaith, Ye are the children of the Prophets, and of the Covenant which God made with our fathers.
9. Diſciples of Chriſt have right in the ſight of God to Baptiſme, Arg. 9 as appears in Chriſts Commiſſion, Matth. 28.19. But many are Diſciples of Chriſt, that are ſhort of a faith that juſtifies. Therefore thoſe that are ſhort of faith that juſtifies, have right in the ſight of God to Baptiſme. If all that I have ſaid, pag. 208. of the Treatiſe of the Covenant, to prove this aſſumption be too weak, as I think it is not, Mr. Brs. proof pag. 21. of his Treatiſe hath ſure ſtrength ſufficient; there he proves that infants are Diſciples, becauſe they are ſubjects of Chriſts Kingdom, and what Kingdom he means, he there explaines himſelf. I ſpeak not here (ſaith he) of his Kingdom in the largeſt ſenſe, as it containeth all the world; nor yet in the ſtricteſt, as it containeth only his Elect: But in the middle ſenſe as it containeth the Church viſible, as it is moſt commonly uſed: And therefore by the way not aequivocally uſed. Thoſe then of this middle poſture non-Elect are Diſciples.
Arg. 10 10. Chriſtians have right in the ſight of God to Baptiſme. This is Mr. Brs. propoſition in the page before quoted, and in reaſon is plain, Chriſtians muſt not be kept out of Chriſtian fellowſhip. This is Mr. Baxters likewiſe in the place quoted, he makes Diſciples Chriſtians, and ſubjects of Chriſts viſible Kingdom, to be one and the ſame. Therefore thoſe that are ſhort of juſtifying faith, have right in the ſight of God to Baptiſme. If he object that that particle in the ſight of God is an addition, they have no ſuch right being but aequivocal Chriſtians: yet as is the Chriſtian with him, ſo is the Church or Kingdom, as aequivocal Chriſtians, they may have right to an aequivocal Church or Kingdom.
Arg. 11 11. All that ought to be admitted viſible Church members, ought to be admitted in the right of God to Baptiſme. This none can queſtion, unleſſe they charge it as Tautological, and it is Mr. Brs. pag. 23. and the medium of that argument which he makes the chief of all he uſeth. But thoſe that are ſhort of juſtifying faith are members of the Church viſible. Ergo thoſe that are ſhort of juſtifying faith, are to be admitted to Baptiſme. The aſſumption is his likewiſe, where he diſtinguiſheth the viſible Kingdom from the Elect, and no man can deny it that grants the diſtinction of a Church into viſible and inviſible.
Arg. 12 12. The children of God have right in the ſight of God to be admitted to baptiſme; This is clear enough: But men ſhort of juſtifying faith are children of God, even thoſe that drew down judgements on the Old world, as, Gen. 6.2. The whole body of the children of Iſrael, Deut. 14.1. Thoſe that moſt provoked God amongſt them; Thoſe that revolted from Chriſt, for whom Paul had ſo much heavineſſe in the fleſh, Rom. 9.4. If the way of their adoption, or ſonſhip be queſtioned; doubtleſſe it …s ſuch as hath with it an inheritance, for a child is not adopted, but to be provided for. And what inheritance can be conceived, but Church priviledges? Greater will not be yeelded, and leſſer to one thus related cannot be aſſigned, and what priviledge can be inherited if there be no door of admittance to it? Thoſe therefore that are ſhort of juſtifying faith have right in the ſight of God to Baptiſme.
13. Thoſe whom God ingraffs by his power into the true Arg. 13 Olive, and makes partakers of the fatneſſe of the Olive, they have right in the ſight of God to be admitted. This is plain, God engraffing right muſt not be denyed: But he engraffs by his power thoſe that are ſhort of that faith that juſtifies; even the whole body of the Church of the Gentiles, and we expect the like of the Church of the Jewes, as appears from the Apoſtle, Rom. 11. Therefore thoſe that are ſhort of a juſtifying faith, have right in the ſight of God to Baptiſme. I had thought to have ended here, but let me add two more.
14. All of thoſe that profeſſedly imbrace a Goſpel tender, Arg. 14 in which there is a conditional promiſe of Juſtification, Adoption, Glorification, have right in the ſight of God to all Ordinances, ordinarily neceſſary, and requiſite to bring them up to theſe conditions; and to the fruition of theſe glorious priviledges, and conſequently to baptiſme the leading priviledge. This none can deny, that know the readineſs of Chriſt, in imparting ſaving Ordinances to a people. But thoſe that are ſhort of faith which is juſtifying, may imbrace a Goſpel-tender, in which there is a conditional promiſe of Juſtification, Adoption, Glorification. Thoſe therefore that are ſhort of faith which is juſtifying, have right in the ſight of God to all ſuch Ordinances, and conſequently to Baptiſme.
15. If the Apoſtle argue for a right to Baptiſme, from gifts Arg. 15 that are common to the juſtified and unjuſtified, then faith which is ſhort of juſtifying, gives right in the ſight of God to Baptiſme. This none can deny, unleſs they will call the Apoſtles Logick into queſtion, and deny his conſequence. But the Apoſtle thus argues for a right to Baptiſme; from thoſe gifts that are common to the juſtified and unjuſtified; this is plain, Act. 10.47. Can any man forbid water, that theſe ſhould not be baptized, which have received the holy Ghoſt as well as we? The holy Ghoſt there, is the gift of the holy Ghoſt then poured out; the gift of tongues, as in the 45. and 46. verſes is held forth: which is a gift not onelyonly inferiour to charity, but ſuch as may be ſever'd from it, 1 Cor. 13.1. A gift of that kind, that men of a miraculous faith ordinarily did, as in an inſtant confer. They are therefore gifts common to the juſtified and unjuſtified. Thoſe therefore of faith ſhort of that which is juſtifying have right to Baptiſme.
Arg. 16 16. If the promiſe be to others beſides believers then ſo is the ſeal; for to whom God promiſeth, to them he engageth himſelf to perform. But the promiſe is to others: Therefore the ſeal is to others. This will be evident, if it be once underſtood, that it is onelyonly the conditional Covenant which God ſealeth by the Sacraments; for this promiſe is made to unbelievers, though the good promiſed is not to be enjoyed by any but thoſe that perform the condition.
Arg. 17 17. If God do no more in his actual ſealing to believers then he doth when the Sacrament is rightly applyed to hypocrites, then he actually ſealeth to hypocrites: But God doth no more in his actual ſealing to believers then he doth when the Sacrament is rightly adminiſtred to hypocrites. The Minor is proved by the enumeration of the ſeveral acts. 1. God maketh a promiſe. 2. He commandeth Miniſters to publiſh it. 3. He hath inſtituted the Sacraments, as mutually engaging ſigns or ſeals. 4. He commands Miniſters to deliver or apply them to thoſe that profeſſe their conſent and deſire to enter or renew the Covenant. Theſe two laſt I confeſſe I have borrowed, and that from Mr. Br. pag. 223. of his Infant-Baptiſme, and whether they make for him or againſt him, to prove or diſprove their right which he here calls hypocrites, and diſtinguiſhes from believers, I leave to the cenſure of the intelligent Reader.