Discourse Proving Baptism in Defection to Antichrist to be of Jesus Christ, Text
A DISCOURSE TENDING TO PROVE the Baptiſme, in the defection of Antichriſt, to be the Ordinance of JESUS CHRIST.
THE holy Scriptures doe very fully and clearly hold forth the perpetuity and continuation of the eſtate of the viſible or externall Church of Chriſt in the world, a plant of his own planting not to be rooted out for ever. This having continued from Abraham to Moſes, from Moſes to our Lord Chriſt, and from Him to continue till he ſhall come and deliver it up to his Father, that God may be all in all. The perpetuitie and abidingneſſe of 1 Cor. 15.this laſt period of the Church under the New Teſtament, it was foretold by Propheſie, Eſay 9. 7. 59. 21. Dan. 7. witneſſed very fully, Luke 1. 33. Acts 5. 29. Heb. 12. 29. and it is confirmed by Promiſe, in the 16. Math. 18. 28. 20. theſe promiſes (as all other) are yea and Amen, ſtable and true for ever, and ſo to be accounted by all the Saints.
To all which places that give in witneſſe to this we might adde that in the 13. Hebr. 8. Jeſus Chriſt yeſterday, and to day, and the ſame for ever, as in other conſiderations; ſo the Head, and Husband of his Church his Spouſe, his Body.
Certainly Jeſus Chriſt was never a Widower or Head, without a body, be that farre from any to think, which ſhould be if (at any time) his Church ſeaſed to be, or died out of the world.
This eſtate of Chriſts viſible Church being thus to abide, and abiding and continuing in the world, It hath abode and continued under the defection of Antichriſts uſurpation; or otherwiſe it hath abode and continued ſomwhere elſe in the world, as from under that defection, for ſome where remaining, it muſt be of neceſſity.
The defection and falling away under Antichriſt was very generall and marvelous univerſall, as appeareth by what is written, Rev. 13. 8. 16. And unleſſe the defection had bin ſo, how ſhould thoſe be the firſt fruits unto God, that firſt appeared in the dawne of the day (commonly accounted, and that not untruly, as I judge the Waldenſes) if there had bin any that had remained pure and undefiled, as in a Church way. Indeed the Greeks did not alwayes ſubject to the Roman power, yet were very little ſhort in defection. I ſuppoſe according to the meaſure whereby the Romaniſt in defection are meaſured, they will ſtand or fall together. Truly it will be a piece of ſpeciall ſervice to the godly, and very thankfully accepted, if any could make it appeare, ſuch a continuance of the Church eſtate elſewhere in the world, then (as aforeſaid) it would tend to the ſettling of things very much: and for my part, I ſhould bleſſe God for their diſcovery. If none be foundable to make it appeare, as to have continued elſewhere (as I beleeve they cannot) then it wilbe more then probable, that it hath continued under the defection of Antichriſt, according to that of the 2 Theſſ. 2. 4. for ſome way, and ſome where it muſt continue. And as the Church that great Inſtituted Ordinance is to continue, and hath continued, ſo likewiſe the Ordinance of Baptiſme, by which the matter of the Church is differenced.
Now if what is before ſaid concerning the perpetuity of the viſible Church, ſhall be found a truth, and ſo eſteemed, then that muſt needs be found an errour, and ſo accounted, that ſuppoſeth or taketh that for a ground, which is the direct contrary, and flat deniall of this truth, to wit, That the Church hath leaſed at ſome time, and bin utterly extingu…ſht, and Chriſt a Widdower for a good ſeaſon, till by themſelves, or ſome others it was revived, and ſo came to live againe: Such as take this for a ground of their practiſe, they muſt needs erre, and build upon the ſands.
But the way of new Baptizing, la…ely began to be practiſed by ſome, ſuppoſing themſelves, and ſo others, not to have bin Baptized with the Baptiſme of Chriſt▪ hath no grou…d for i…s practiſe, but the ſeſa…ion of the Church, and Baptiſme with it, as not remaining in the world. That they are utterly ſeaſed where Antichriſt prevail…d to exalt himſelfe, their practiſe doth …ully declare: and that it is ſo, they take for granted and indeed; ſo had they need, for to prove it they cannot; let that be minded, 2 Theſſ. 2. 4. Math. 16. 18. If it were ſo, that under the defection, the Ordinance of the Church, and Baptiſme ceaſed; yet that it no where remayneth in the world, may not be thought for the reverence of Gods Word before declared. But till this alſo be beleeved that the eſtate of Chriſts Church and Baptiſme, by which the matter is differenced, is no where elſe to be found, remaining in the world: there is no ground for this practiſe of raiſing Baptiſme, by perſons Baptizing themſelves: But rather there would be a ſeeking out the Church, where ſhe were to be found, and there receiving the holy Ordinance of Chriſts Baptiſme, as in a right line, and ſo be added to the Church, and from thence conveying the truth into theſe parts againe, where Acts 2. 47. Pſalm 133.it had ceaſed. In Sion of old God appointed the bleſſing, and life for ever, and thither, from the utmoſt parts of the earth the godly repair'd, as they very well know. But they doe not beleeve ſuch a continuation, it is plain, and how ſhall they then ſeek there to light their Candle? they muſt ſeek, as they doe, to doe it ſome other way. To help their belief, or make it greater unbelief, I pray them to ſtudie that place, Heb. 13. 8. and ſee how they can reſolve the caſe, that Chriſt ſhould not have bin a Widower, and a Head without a Body: if his viſible Church had dyed, and left the world, till they, or other, a little ſooner, came and made him one againe, without his appointing, or leave, or conſent asked; a very mean opinion, unworthy our Lord, or any of his followers. And whether he will accept of this Spouſe they make him, or reject her as a Harlot, may well be queſtioned; and the rather, ſeeing they have queſtioned it themſelves once and the ſecond time.
But I well know ſome are ſo filled with prejudice, that they have no patience to heare, or ſo much as to think of this matter of the Church eſtate remaining under Antichriſts exaltation: I doe pray them ſetting aſide prejudice, they would be pleaſed to aſſigne and ſet forth the error or abſurdity, the hurt or dammage that cometh of ſuch an opinion, that the Ordinance of the Church, and Baptiſme, have bin in Captivity in Babylon, and there preſerved by the power of God for a time, &c. and now by the ſame power brought out and reſtored to freedome and purity, God returning to build againe his Acts 15.Tabernacle, bro…e down and ruined, but not deſtroyed, as ſomtime of old the Church and Veſſells of the Lord were in Babylon, and from thence returned. When it ſhall pleaſe any to ſet down the Eſa. 1▪ 7. 8. 9. -11.error, or hurt, or dammage, I doe promiſe with Gods leave, to conſider of it, and happily it may a…ter my belief in this poynt.
But now further Baptiſme being loſt and fallen out of the world and an Idoll, and likeneſſe come in the roome of it, the Church being ceaſed, to whom Chriſt gave his power; perſons not having the Baptiſme of Jeſus Chriſt, but being unbaptized, all which the opinion and practiſe of New beginning Baptiſme ſuppoſeth to be moſt true and certain, and thereupon doe ground their proceedings.
I inferre hereupon, that it is, and ever ſhall be found unlawful…, and without warr…nt for any perſon, or perſons whatſoever, to attempt, or goe about the raiſing, erecting, or ſetting up of it againe, unleſſe Ma…. 3. 3. 17. 11. 13. Ma…. 9. 12.the ſaid perſons have a ſpeciall and particular warrant from heaven, and a Commiſſion, as John the Baptiſt had. The Jewes (though blind could ſee this, that none but a Chriſt, a Moſes, or Elias, or a Prophet from heaven might doe this; ſo as there being …. 1 15no ſuch to be found to reſtore, and newly to erect this Ordinance fallen out of the world, for any other to goe about the raiſing of it (as ſome pleaſe to term it) they ſhall but raiſe it from beneath (if not out of the bottomleſſe pit) Commiſſion being wanting in the actors of it, it ſhal be but only earthly …nd from beneath. And it being asked of the…e, as the Jo. 3 31.Jewes asked of John his Baptiſme, whether it were from heaven, or of men? It muſt needs be anſwered of Men, for no Commiſſion can any ſhew to raiſe Baptiſme thus fallen out of the world; nor to Baptiſe themſelves, Mark. 21. 25or others, being themſelves unbaptized, no more then Nadab and Abihu could ſhew …or taking other Fire, Levi. 10. or Saul for ſacrificing in Samuel's 1 Sam. 13. 8abſence. If theſe ſhould be asked as were thoſe that would caſt our Devil… in Jeſus name, without, Commiſſion, Ieſus we acknowledge, and …aul we know but who are ye? whence came you? who gave you Acts 19. 15.Co…miſſion? they muſt need remaine ſilent. Waiting is unavoidable in this caſe, till our Lord come, or ſend ſome one from heaven to reſtore, and newly to begin this loſt Ordi…ance: for, to doe otherwiſe, 2 Chron. 26. 18, 19.were …o d… as King Ʋ …zia did, or as did Saul in offe…ng ſacr…fice in Sa…el's abſence, he conceiving himſelfe to be in a great ſtreight, as indeed they are, and may well take themſelvs to be, that are of ſuch opinion that Baptiſme is loſt, and fallen out of the world, and muſt be by them, as of neceſſitie, be gone againe and reſtored.
This their attempt it is marvellous that they have not patience and do not waite, ſeeing they, or at leaſt ſome of them, beleeve and expect our Lord Chriſt perſonally to appeare againe in the world; happily he may be angry at …heir ſudden attempt, that they did not waite and t…rr… his coming, or at leaſt, till he had ſent the… wit… ſpeciall Commiſſion as he did Iohn the Baptiſt, to prepare his way before him.
Now if any either have, or ſha…l adventure to be I…r 23. 21.ſo hardy and venturous, as to run no being ſent, as of old ſome Prophets did, and ſhall ſet about the doing of this, without Commiſſion and ſpeciall warrant, they ſhall but produce and bring forth an Idoll or their own begetting which ſhall be no Ordinance of Ieſus Chriſt at all; error according to their owne ground, having deſtroyed and made voyd their former Baptiſme, a little error ſhall make voyd this alſo: and they ſhall ſtill remaine without the true Baptiſme of Ieſus Chriſt, as default in the ſubject made voyde th…ir former Baptiſme, and made them reject it as an Idoll; default in power, and want of a right Inſtrument that hath Authority, ſhall make this to be …o…d alſo, and an Idoll likewiſe, worthy to be rejected: for i… a man can receive nothing, Ioh. 3. 27. Iam 1.unleſſe it be given him from above, and if every good gift be from above, from the Father of lights; This not having Divine Authority in the Inſtrument, and ſo is not from above, from Heaven, as Johns Baptiſme was, but from beneath of men earthly of no value at all; If default in the ſubject make a nullitie; an Infant of a Beleever, inſtead of a perſon of yeares, profeſſing Faith and Repentance, ſo is their opinion; then in like manner it muſt needs be, that default in power, and want of a Commiſſion, doth make voyd alſo: That is, when an unbaptiſed perſon inſtead of a Baptiſed, doth act it. The Commiſſion in the 28 Matt. 19. it is moſt plaine, it is to none but to ſuch as were Baptiſed, receiving it from Iohn that had Commiſſion to do it, and ſo as in a right line.
An Unbaptiſed perſon, what hath he to doe with it, or the acting of it? he may be ſure God never required it at his hands: what warrant hath any Unbaptiſed Eſa. 1. 12.perſon to Baptiſe himſelfe? he may be ſure God never ſpake one word to him about it; as for Jer. 7. 22.example, there is none in this kinde to be found, not one in all the Scriptures; and truly, for a man to Baptiſe himſelfe, and ſo to begin Baptiſme, (which he muſt neceſſarily thinke is not remaining in the world as before) is ſo ſingular a courſe, and ſo differing from the way and practiſe of the Saints, that it diſcovereth it ſelfe to be erroneous and not of God: The people went to John that had Commiſſion, Paul to Ananias, Cornelius to Peter, the Eunuch to Philip, Diſciples to ſuch as were Diſciples before Mar. 1. 9.them; yea, our Lord himſelfe, the King of the Church, he went to Iohn: If any might take liberty to himſelfe, ſure he might, but he minded the fulfilling Mar. 3. 19.of righteouſneſſe, which how theſe regard it, I leave it to be judged by their practiſe, who will thus adventure to do as never any did before, namely, Baptiſe themſelves, and then others, when as Baptiſed perſons are in the world, which they will not repaire unto as our Lord did to Iohn: If they had queſtioned, as I have heard ſome, going over the Sea, they may pleaſe to minde the example of our Lord, that went over Iordan to Iohn, but it is likely, they queſtion their Baptiſme that went before them, whether it were true or no, it not being lineally deſcended, and indeed ſo have they cauſe; In like manner others do, and well may queſtion theirs, as feari…g it is but ſome Idoll of their owne, as before is ſaid.
But all that can be ſaid availeth not to ſatisfie ſome, for by no meanes can they ſee how Baptiſme ſhould be Gods Ordinance, under the defection of Antichriſt. I anſwere, it may well be ſo that they cannot ſee this, nor yet that to be the Temple of God where Antichriſt ſitteth. Theſ. 2. 2. this is a great difficulty to many, but what then? may it not be a truth, and ſo indeed in the one and in the other, becauſe many cannot ſee it: yes certainly, unleſſe ſuch as cannot ſee it, had or might be thought to have infallible knowledge and underſtanding: Nicodemus could not ſee into the truth of the Doctrine John 3.of Regeneration, or the new birth: our Lord tould him of, yet it was a truth; and ſo is this of Baptiſme being Gods Ordinance, in or under the defection of Antichriſt, though ſome do not, and others cannot ſee it ſo to be: let ſuch minde that this is a myſtery, yea myſteries ſtanding together, the myſterie of the Church, and the myſterie of Iniquitie; theſe being found ſtanding together, no marvaile if they be not ſo eaſily perceived particularly, eſpecially when perſons looke ſo fiercely upon the one, that they altogether looſe the ſight of the other, and cannot ſee it, and ſo ſay as Nicodemus, how can it be? To be able to diſtinguiſh aright of things, ſtanding th… together, namely Gods poſts from mens, and mens from Gods, is a point of great wiſdome, which the Lord give men underſtanding to doe aright.
Oh but the Baptiſme of Infants or Children is ſuch a matter as ſpoyleth all, and maketh voyd Baptiſme forthwith, where it is practiſed, ſo as ever ſince this came into uſe or practiſe in the world. Baptiſme hath there and then ceaſed ſo, as to be non of Chriſt. Indeed, if it doe make it voyd now, it did ſo at the firſt, and ſo it began to ceaſe, and there was a nullity of the Baptiſme of many before Chriſt died, or at leaſt before the Apoſtles left the world, for ought any are able to manifeſt to the contrary, I may ſafely affirme.
But touching the Baptiſme of Children or Infants, if it were an error as ſome ſuppoſe, and would have it; doth it then follow that it is a nullitie, and ſo voyd, becauſe an error is in it? if it were ſo, then is their Baptiſme, their Church, and all their actions, nullities and voyd, having error attending them, as they will confeſſe and muſt doe, unleſſe they will pleade perfection in their courſes, which I truſt they will not doe: ſo as now the queſtion wi…l not bee concerning error, but concerning the nature and degree of error which conduceth to make voyd a matter, and ſo this of Baptiſme, and with reference to the quality and degree of error; it is evident, that as great error attends their new Baptiſme, as the Baptiſme of Infants, or theirs in infancie: let the matter of the eſtate of defection be added to it; So as here is no ground to goe upon, but that which leadeth into an endleſſe Labyrinth: and indeed, this ſome of them have come to ſee and to confeſſe, and ſo have rejected their ſecond Baptiſme alſo, and taken up a third, which in time no doubt, when their heate is over, and they have more ſeriouſly conſidered of it, they will ſee it to be as faulty as their firſt or ſecond, and that it is to be rejected alſo.
But if an error doe not make a nullitie, as it is moſt ſure it doth not, no though the error ſhould be great, then may the Baptiſme in and under the defection, be and remaine Gods Ordinance, notwithſtanding all the error or errors that attend it, or are in it: And indeed ſo it doth, ſo as there is no need of this new way never heard of in the word of God, namely of a perſons Baptiſing of himſelfe, and ſo others afterward, or others before he himſelfe being Unbaptiſed, when as they ſayd, perſons were before partakers of the true Baptiſme of Ieſus Chriſt, notwithſtanding there were ſome errors attending the adminiſtring of it to them; for all that the premiſſes will beare, or can be gathered in this matter concerning the ſubject, is but at the moſt, that perſons ſhould keepe back their Infants or Children from the Ordinance, leaſt they happily ſhould prophane the ſame by overtimely uſing and partaking of it, and ſo tarrying till nature had given ſome ripeneſſe in ſpeech and utterance, and art by Induſtry in way of Education had done its part alſo, before ſeaven yeares they might become capable ſubjects, according to theſe mens ground, confeſſing Faith, and profeſſing Repentance, when they have never a whit more grace then the… had the firſt day they came into the world, and in this way as I am informed, ſome in the Nether-lands are fully pleaſed and contented; a very empty buſineſſe.
But now very lately ſome are mightily taken, as having found out a new defect in the Baptiſme, under the defection, which maketh ſuch a nullitie of Baptiſme, in their conceit, that it is none at all, and it is concerning the manner of Baptizing, wherein they have eſpyed ſuch default, as it maketh an abſolute nullity of all perſons Baptiſme, but ſuch as have bin ſo Baptized, according to their new diſcovery; and ſo partly as before, in regard of the ſubject, and partly in regard of ſo great default in the manner: They not only conclude, as is before ſayd, a nullity of their preſent Baptiſme, And ſo, but addreſſe themſelves to be Baptized a third time, after the true way and manner they have found out, which they account a precious truth. The particular of their opinion and practiſe is to Dip, and that perſons are to be Dipped, all and every part to be under the Water; for if all the whole perſon be not under the Water, then they hold they are not Baptized with the Baptiſme of Chriſt. As for Sprinkling, or pouring Water on the Face, it is nothing at all as they account, and ſo meaſuring themſelves by theſe new thoughts, as unbaptized, they addreſſe themſelves to take it up after the manner of Dipping: but truly they want a Dipper that hath Authority from heaven, as had John, whom they pleaſe to call a Dipper, of whom it is ſayd, that it might be manifeſted his Baptiſme was from heaven. A man can receive nothing, that is, lawfull authority or power to Baptize, unleſſe it be given from heaven, which I deſire they John 3. 17.would be pleaſed to mind, and they will eaſily ſee their third Baptiſme is from the Earth, and not from heaven, as Iohns was. And if this caſe be further conſidered, it will appeare at the moſt to be but a defect in the manner, and a coming ſhort in the quantity of the Element. It is a wonderfull thing that a nullity ſhould thereof follow forthwith; of which more may be ſeen in the ſame caſe before. Againe, that the ſubſtance of an Ordinance of ſo high a nature and great concernment, ſhould be founded in the Critickneſſe of a word, and in the quantity of an Element, is no leſſe marveilous to ſay no more. Oh but Baptiſme is a Buriall, as it is written, Colo 2. 12.We are Buried with him in Baptiſme, &c. and we are raiſed up alſo to newneſſe of life. This Buriall and reſurrection, only Dipping can import and hold forth. Whereunto I ſay it is very true, that Baptiſme is a Buriall, and holdeth forth our Buriall and riſing with Chriſt. And ſo it is in regard of the perſon that is Baptized by Sprinckling, or powring Water on the Face, as they are pleaſed to ſay, they are under the water, and Buried. I deſire they would ſhew how elſe they were Baptized unto Moſes in the Cloud, and in the Sea, when not ſo much as an hair of their 1 Cor. 10.heads was wet. But while they force Baptiſme to hold forth Buriall, &c. they loſe that which it holdeth forth equally with Buriall and Reſurrection, namely the ſprinckling of the Conſcience of perſons …ſa… 52 15. Heb. 10. 2…. Ezek 36 25 Heb. 12. 24. Act. 23. 16. Heb. 10. 22. 1 Cor 6. 11. Rev 1. 5.in the blood of Chriſt; and the laver of Regeneration, or waſhing in the blood of Chriſt that bleſſed Fountaine, imparted and held forth by Baptiſme, as well as Buriall and Reſurrection, which is wholly loſt in this way of inforcing, only Dipping to hold forth Buriall, &c. For all doe, or may know, that a thing Dipped in Water, is not therfore waſhed or made clean; neither is waſhing alwayes intended in the Dipping of a thing in Water. Indeed waſhing, to make cleane, is by the way of Dipping many times, that by putting the thing into Water, and rubbing of it, or the like, it might be cleanſed, which I conceive it was the way of their waſhing in thoſe times, and Countries, where Baptiſme was firſt begun; as it is the manner now in many caſes, eſpecially where there is much Water, and much filth in the thing waſhed.
And that it is or may be a laudable way eſpecially in the hot Countries, to dip a part rather then the whole, I will not gaine-ſay, but that waſhing (intimating waſhing in the blood of CHRIST) is the maine thing held forth in Baptiſme, I ſuppoſe it cannot be denyed, and that a little water ſufficeth to hold forth aſwell as a great deale, and that to one part (as the face, as the uſuall manner now is) as to the whole: So as he that is waſhed …eeds not but to be waſhed in one part, and is cleane all, according as our Lord tould Peter (who it ſeemeth was of the Joh. 13 9.minde theſe are of) who would have his hands and his head, even as theſe will have the whole, over head and eares, as men uſe to ſay, dipped, but not therefore waſhed as before.
And furthermore to reſolve and determine how this totall dipping can ſtand with modeſty and ſhamfaſtneſſe, is a hard matter to be made apparant. If out of modeſty perſons ſhall uſe a linnen garment or the like, it will be very conſiderable, whether this is not to be modeſt above what is written: If that ſhall be reſolved, ſure thoſe veſtments muſt needs be very holy veſtments that ſhall be Baptiſed into the death and Reſurrection of Ieſus Chriſt: I ſuppoſe they may equallize the Surplice, if not excel it: being the fruit of voluntary Religion, both of them.
The Romaniſts ſome of them, and ſome of the poore ignorant Welch do uſe dipping, I thinke theſe will not ſay they learned this new truth of them, neither do I thinke they will hold their Baptiſme ever the truer for their dipping: I hope when they have further conſidered this matter, they may abate of the fiercenes of their opinion: ſo as to thinke that Baptiſme under or in the defection may be Gods Ordinance, ſo as there ſhall be no need of this new dipping.
But in aſmuch as this is a very new way, and the full growth of it, and ſettling is not yet known, if it be to themſelves, yet not to me and others: I will forbeare to ſay further to it.
And here let me declare how wonderfull ſtrange the thoughts of men ſeem to me in the minding of the things of Gods Ordaining, that if it happen that mens deviſes are added to them, or ſet by them, they conceive them to ceaſe and loſe their being: when as the things of God are more ſtrong and durable, then ſo eaſily to fade and vaniſh: It is moſt certaine that every plant not planted by God, ſhall be plucked up, Ma. 15. Act. 5 1 Sam 5. 4.but what is of God cannot ſo eaſily be deſtroyed: Dagon may fall before the Arke, and be broken to peeces, but the Arke be unſhaken, though among the Philiſtines, and from thence brought forth againe without any alteration of the nature of it, and th… Veſſells in like manner brought out of Babell, without change of their relation, which thing, if perſons E…. 1. 8.would minde, they would expect the ruins of Babell, and all mens Inventions, rather then to admit of any ſuch conceit of the ruine of Gods waies, … the devices of Satan, as if he were ſtronger then God.
But woting well, that many have a vaine this way, to pull up the Wheate with the Tares, and to Ma 13. 29. Ezek. 43. 8.deſtroy Gods poſts together with mens, becauſe mens poſts are ſet neere unto them, and unleſſe they doe thus they thinke they do nothing at all, never minding any ſevering or diſtinguiſhing: I will leave the further proſecuting of this laſt trade at the preſent, and ſay ſomething of the fore part, where there is two things conſiderable as generall grounds, in the minding whereof, ſundry particulars will fall in. The firſt is the Covenant of Almighty God to Abraham and to his ſeed after him, in their generations. Gen. 17. 7. It is an everlaſting Covenant, as in the nature of it, ſo in the extent, being made to a thouſand generations, continuing Pſal. 105. 8to the time of Grace, being in force after the ſufferings of our Lord, as apeareth by that of the Apoſtle; Yee are the Children of the Prophets, and of the Covenant, and againe, the Covenant is made to you and to Acts 3. 25. 2. 39.your Children, yea it did extend to the Gentiles, they were a part of the ſeed unto whom this everlaſting Covenant was made, as we ſhall further ſhew hereafter. This Covenant of Almighty God as it is everlaſting, and hath the ſame extent for ever, as ever it had; ſo it is a diſtinct thing from either of the Teſtaments, old or new; for let it be minded, there is but two Teſtaments, an old one by Moſes, a new Heb. 8. 6, 7, 8.one by our Lord Jeſus Chriſt, ſo the Scripture is cleare, Hebrews 8. one confirmed by the blood of Goates, &c. and the other in or by the blood of the Sonne of God: Now the Covenant to Abraham and his ſeed is neither of theſe two; the old it is not, nor any part of it, it was made 430 yeares before, and noe whit diſanulled, ſwallowed up or made voyd by the Teſtament of Moſes, as expreſſely the Apoſtle doth witneſſe, 3 Gala. 17. the new it cannot be, in aſmuch as it is, as before is ſhewed, 430. yeares older then the old, and to make it a part of the new as ſome do, is to ſubvert the order of God himſelfe, for ſo the new Teſtament by CHRIST the Sonne, ſhould be indeed the old, and the old by Moſes, 430 yeares after, ſhould be the new: alike miſtake it is, to make it a part of the old, or the old it ſelfe, as ſome doe, and ſo to count it legall and carnall and the like, when as indeed it is moſt gracious and hath nothing but free grace in it, and in all the parts of it, and indeed but for digreſſion from the matter in hand, I would ſay ſomething further about this matter, becauſe I know ſome will count this a new thing, but let them minde, that though a Covenant and Teſtament have a common and generall acceptance in the Scripture phraſe, yet in ſtrictneſſe of ſpeaking they are diſtinct and divers, and not the ſame.
A Teſtament can be confirmed noe otherwiſe but by death or blood, ſo the Apoſtle, and ſo were He. 9. 6.both the Teſtaments old and new; but a Covenant is otherwiſe ratified, and a perſon may make divers Covenants, but he can make but one Teſtament, in aſmuch as he can die but once. Almighty GOD made one free gracious and everlaſting Covenant with Abraham and his ſeed, and two Teſtaments as we ſaid before, one by Moſes which waxed old, and one new by his Sonne Ieſus Chriſt our Lord: and though this may ſeeme new, let any in ſoberneſſe ſhew the error that attends it.
Now to returne to our matter, This Covenant with Abraham and his ſeed being a diſtinct thing from either of the teſtaments, and being everlaſting, and not made voyd by either of the Teſtaments, the ſeed of the faithfull muſt needs be intereſſed in it ſo long as it doth laſt and continue, but as before it is everlaſting, and ſo in the extent of it, ſo as the believing Gentiles and their ſeed are intereſſed in it and made Abrahams ſeed, they according as the Apoſtle declares in the 3 Ephe. 6. are made fellow heires and of the ſame body, and partakers of his promiſe or Covenant in Chriſt through the Goſpell: The promiſe or Covenant in the 17 Gen. 7. The Gentiles they be a part of the ſeed to whom the promiſe was made. Rom. 4. 16. which was made ſure and good when the partition wall was broken down, and there was neither Jew nor Greeke, &c. but all one in Chriſt. Abraham being made according to the Gal. 3. 28.promiſe of God, a Father not of one only, but of many Nations; that ſo in him and in his ſeed, all the Nations of the Earth might be bleſſed, he being made a Father Rom. 4.to them all (not only to the Circumciſion, but to the uncircumciſion) according to the extent of the promiſe, and everlaſting Covenant of Almighty God unto him, in the fulfilling whereof the promiſe was made ſure and good to all the ſeed. Romans 4. 16. 17.
Indeed the Jewes as branches of the Stock of Abraham, were broken off (yet not all) and the Gentiles grafted thereon, Rom. 11. 17. which was according to that foretold by Chriſt, the Kingdome ſhould be taken from them, and given to a people that would bring forth the fruite thereof, namely the Gentiles Matt. 21. 43. And ſo thoſe other ſheepe brought in, that were not of that Fold. Iohn 10. that there might b… one Shepherd and one Sheepe-fold, and not two: the promiſe it being to ſeed and not to ſeeds; that is, to Iewes and Gentiles united together in one in Chriſt. Gala. 3. 16. from all which, and much more that might be ſaid, I take it to be moſt evident, That the Covenant to Abraham was everlaſting, and to continue for ever: that it did extend it ſelfe to the Gentiles as it did to the Iewes: to the Natiōs of the Gentiles that beleeve, as to the Nation of the Jewes: to the ſeed of theſe and their poſteritie now, as to them and their poſteritie of old. That they; to wit, Children of the faithfull, are of the Church of God, and within the Covenant to Abraham, and ſo by juſt conſequence have a right to ſuch Ordinances as are the ſeale of that Covenant, as of old, namely to be Circumciſed with Circumciſion made without hands, and to be buried with Chriſt by Baptiſme: ſo Colo. 2. 11.as it muſt needs be a great wrong and violence to the Covenant of Almighty God, and injury to Abraham the Father of the Faithfull, to exclude ſuch as God hath not only neceſſarily included, but expreſt in that his everlaſting Covenant, namely the Lineall ſeed of the Faithfull: to forbid ſuch to come to Chriſt, as ſometime ſome Diſciples did, finding fault Ma. 19. 13, 14.with them that bring them, as did thoſe, whom Chriſt blamed, muſt needs be a changing the everlaſting Covenant, and a bringing in a new Goſpell never learned of Ieſus Chriſt.
Minding that former to be very cleare, that the Covenant is everlaſting, the ſame, of the ſame extent, the lineall ſeed of the faithfull within it: I now proceed to the conſideration of the ſecond thing, which is, That the eſtate of Chriſts Church, hath bin, and is ſtable and firm, abiding to perpetuity: ſome change in form and adminiſtration, but not in matter and relation. Proofe of this I ſhall ſpare, having done it before, to which I referre the Reader. Now all doe confeſſe, that Infants or Children before they came to yeares of underſtanding, were formerly a part of the Church, and true and lawfull Members, from Abraham to Moſes, from Moſes to Christ, what ſhould let them to be a part of the Church yet ſtill, and true and lawfull Members, ſeeing the Church or Kingdome is the ſame, according to that of our Lord before declared, Math. 21. 43. And ſeeing the Gentiles they are fellow heires, (and but fellow heires) and of the very ſame Body or Church Epheſ. 3. 6. how can it be imagined on the part of any ſoberly minding the truth, that Children or Infants of the Faithfull, ſhould be now excluded, touching which GOD hath never ſpoken one word, but the contrary. Sure there is ſomething in the diſtribution which the Apoſtle maketh of the Church, Husbands and Wives, Maſters and Servants, Parents and Children, yea Children to be educated and brought up in the feare of God. What Ephe. 6. 1 Cor. 11.had he to doe with them, if without, as theſe account? And beſide, can any imagine that when the Jewes ſhalbe grafted in againe into their own Olive tree, Rom. 11. that then their ſeed ſhalbe excluded, and left out, as not any more capable of that grace and favour; ſure this were greatly to leſſen their comfort, and much to diminiſh of the grace of Almighty God.
Oh but (ſay ſome) what of all this? if it were ſo, there is no example in the new Teſtament for it?
Anſwer, no more there is no example for a perſons Baptizing of himſelfe, or to Baptize others, being himſelfe unbaptized: let any ſhew the latter; I ſhall undertake when he hath done, to doe the former. But there is precept, or warrant for the latter may ſome ſay, namely, that in Rom. 10. 6. 7. Say not who ſhall aſcend into heaven, &c. Surely they are neare driven, that have no other proof but ſuch for their practiſe: Nadab and Abihu, and Saul might have made uſe of that proof to their purpoſe, and ſo might thoſe many Proſelytes, who from farre Countries came to Hieruſalem, and were added to the Church, they might, if they had bin as wiſe as theſe, have ſtayed at home, and Circumciſed themſelves, and ſo ſerved God: for in like manner they were not to ſay, Who ſhall aſcend into heaven, the Word it being nigh unto them. But they knew otherwiſe, and ſo may theſe, that are to repaire to the Church, where ſhe is to be found; yea though they ſhould goe as farre as the Eunuch went, to Hieruſalem, or as the Queen of Sheba, that came from the utmoſt parts of the earth; Mat. 12. 43.yea, our Lord might have ſpared the la…our of fullfilling of righteouſneſſe, in going over Jordan to John; he might have ſtayed at home, and Baptized himſelfe, the Word being nigh unto him. But it may be they have ſome other proofe that I doe not know of: indeed ſo have they need, or elſe they are in a poore caſe.
But a great matter it is with ſome, that Abraham had two Sonnes, one borne after the fleſh of Agar the Bond-woman, and one borne after the Promiſe, by Sarah a Free-woman. This the Apoſtle ſaith is an Allegory, Gal. 4. In way of al…uſion to theſe two, the Apoſtle ſaith that Hieruſalem, that now is, is in Bondage, as was Hagar and her Sonne, but Hieruſalem that is above is free, the Mother of us all: hence high Notions attend the minds of ſome, and upon this Allegorie not well underſtood, I ſuppoſe they build very ſtrongly, for the rejecting of Children from the Covenant, and putting of them from Baptiſme, the ſeale or ſigne of it; unto which matter I anſwere, and ſay indeed Abraham had two Sonnes of two Women, Hagar and Sarah, and theſe were Types of two ſtates of people, and did point unto the time of grace, when the truth and ſubſtance of this was fulfilled, when Chriſt came unto his own, and they received him not, but to ſuch as did, he gave power to become Jo. 1. 11.the Sonnes of God, ſo many as did beleeve in his name; thoſe that did not, as the greateſt number did not, they became bound, as Hagar and her Sonne, and ſo was the preſent ſtate of Hieruſalem, but the Gentiles beleeving (Children of the promiſe) with a remnant of the Jewes, were made free by the Sonne through beleeving, and were the Hieruſalem that was from above, the Mother of us all: The Hebrewes or Iewes were caſt out for unbelief, as the Bond-woman and her Sonne were for mocking, and ſo were in the ſame ſtate, and yet ſtill are, that Iſmael and all his poſteritie were: But ſuch as did imbrace the Sonne, and believe, whether Iewes or Gentiles, were made free by the Sonne that maketh men free indeed. Jo. 8. 36.And thus that Al…egory is made good, and that Type fulfilled, and we Gentiles are as Iſaac, Children of Gal. 4. 31.the promiſe.
Oh no ſay ſome, Children of the promiſe are true (they meane lively) beleevers, and Children of the fleſh are Infants: this is a marvellous underſtanding indeed, Iſaack lineally deſcending from Abraham, being an Infant, was the Sonne of promiſe, and ſo were his Lineall ſeed to a thouſand generations, that did proceed from him Lineally; of which Lineall ſeed, ſome were in time, lively beleevers, and ſome carnall and voyd of the Spirit; yet all the holy ſeed of promiſe.
I (may ſome ſay) it is true, under that Covenant it was ſo. I anſwere, the Covenant is ſtill the ſame, though the Teſtaments differ, which no way alters the caſe. I but (ſay ſome) it is ſayd, If we be Chriſts, then are we Abrahams ſeed &c. I anſwere, it is ſo Gala. 3. 29.ſayd of the Gentiles in oppoſition to the Iewes: the Gentiles beleeving are Chriſts as before, and heires according to promiſe, and the promiſe is to the Parents and their ſeed, as to Iſaack and his ſeed. Then Iſmael might challenge right, might ſome ſay, Iſmaell I ſay was noe child of promiſe, and though hee were Abrahams Lineall ſeed, hee was caſt out, and ſo were the Jewes that rejected Jeſus Chriſt, and ſo ſhall it fare with the Gentiles when they will noe longer owne Ieſus Chriſt, they then ſhall be rejected alſo, and the Jewes when they ſhall come to beleeve Rom. 11.ſhall be grafted in againe into their own ſtock and Olive tree. Rom. 11. A very high myſtery which the Apoſtle would not have men ignorant (to wit us Gentiles) of it, that we might feare and not be high-minded: but alas, ſome will be ignorant of it, whether the Apoſtle will or noe, and be high-minded alſo, and boaſt againſt the branches as carnall: and for lively beleevers, ſuch as theſe men meane; indeed truly, and I conceive not unproperly, they may be called the ſeed of God, and his Sonnes being Jo. 2. 2. chap. 5. 1. Rom. 4.borne of him: and if Abraham be honoured by Almighty God to be called their Father, alſo he being a Father to all that beleeve; he of old, yea alwaies had ſuch among his ſeed, but knowne only to God, that only knoweth the heart and knoweth his own. As for theſe what ever they talke, they cannot as of certaine infallibility, ſhew us one of Abrahams Children according to this their ſenſe, but they muſt vaile the matter to charity, and if they would pleaſe to extend their charity but a little further, they without any error or abſurdity, may take in Children alſo.
There are ſundry other Scriptures controverted about this matter and reaſons, pro and con, which for brevity ſake I will forbeare, and ſhall only here intimate, how uncomfortable a Doctrine this is, of denying the lineall ſeed of the faithfull to be of the Church, and within the Covenant of Almighty God, as of old, for from thence it muſt needs follow, that Parents doe beget, beare, and bring forth Children to the Divell: ſure he is much beholding to them for increaſing his Kingdome, but what ſad thoughts may hereupon attend them, I leave it to them to conſider that are of ſuch beliefe, and propound to them, whether they could not thinke it were as good to burne, as to marry, or at leaſt to be baren, as to be fruitfull and beare Children, and do ſuch ſervice to the Divell in the Augmenting his number. But it may be, they will thinke themſelves, that their children have no originall ſinne, and ſo reſolve the caſe juſt as ſome doe.
Indeed it ſeemeth, that ſuch like ſad and perplexed th…ughts or reaſonings ſome of the Church of Corinth happily had, whereof they deſired to have reſolution from the Apoſtle, who telleth them, that if one perſon, either Huſband or Wife be a Beleever, then were their Children holy 1 Cor. 1. …or ſeparate, otherwiſe they were uncleane or common: This is a very conſiderable matter; ſome knowne thing ſure the Apoſtle alludeth unto, that he ſpeaketh thus: we may take knowledge, that of old the Nation and Church of the Iewes was holy and ſeparate, and all Nations and people elſe, were common and uncleane: The ſubſtance of which matter ſtanding good, cauſeth the Apoſtle to inferre by way of a reaſon here, elſe were your Children common or uncleane, but now are they holy or ſeparate. This reaſon hath little force, or can give ſmall ſatisfaction to the Corinthia…s, unleſſe ſome known thing were minded, or underſtood of them. This now is like to be ſomething which the Scripture had held forth, which muſt be this, that perſons not of the Church, nor within the Covenant, were common and uncleane. To omit the many places that might be produced out of the Law, wherein there is much ſtrength, which apeareth by the Apoſtles alleaging the Law in a like caſe; 1 Cor. 9. 13.That in the 10th. of the Acts will informe us concerning this very fully, where by a viſion Peter was taught, not to call any common or uncleane, namely the Gentiles that did beleeve in him: we may ſee what was counted common or uncleane: in a viſion the creatures of all kindes are ſhewed Acts. 10.him, and he is bidden to eate, he replieth, he never eate things common or uncleane: that which Peter was taught by this, followeth, not to count the Gentiles beleeving, as common and uncleane, and this appeareth by his underſtanding of it. ver. 28. So the other beleevers accounted in like manner, thou wenteſt in to men uncircumciſed, and hadſt fellowſhip with them, which they accounted common chap. 11. 3and uncleane, ſo was the common ſenſe, as is evident, the Iewes meddle not with the Samaritans; Yee know (ſaith hee) it is an unlawfull thing for a Jew to keepe company, &c. but God hath ſhewed, that I ſhould not account Iohn. 4. 9.any common or uncleane, that is, for his kindred or Nation, hee meaneth, ſo hee feare God and beleeve, otherwiſe the Scripture teacheth, that the beleever hath no part with the Infidell, but muſt come out and touch no uncleane thing and be ſeparate: Thus is the Apoſtles ſenſe and 1 Cor 6. 15 17.meaning found out, a common and knowne thing: noe perſon whatſoever fearing God, and beleeving, are to be counted common or uncleane; and as not they, ſo not their ſeed or children; yea if but one of them be ſuch, which is a further extending of the grace and favour to them, for incouragment, with comfort to continue together, their Children being not uncleane or common, but the children of God, holy and ſeparate, which is the ſecond thing we are to minde, who according to the Scripture account and the reckoning of them, to whom the Scripture did bebelong, were eſteemed holy and ſeparate of old in the Law, Deu. 7. 6. 14. 2. 21. 29. 9. we may plainly ſee, and touching children in the 9 Eſra 2. it is ſayd, the holy ſeed, ſo in Dan. 8. 24 12. 7. the Apoſtle Peter alleadgeth an exhortation of the Law to this purpoſe, and applieth it: Be yee holy, for I the Lord your God am holy, 1 Pet. 1. 16. according to the ſubſtance of the truth known and held forth as before, wee are to minde the Apoſtle here, now are your Children holy or ſeparate, and ſo there is great ſatisfaction to the beleeving party, that however their children are the children of God and …oly, whereas but only for them, they were but common and uncleane: yet now in regard of them, and their being in the Covenant, and of the Church, their Children are accounted as Children both unto God as of old, and holy: as it was ſayd of Iſrael, the Sons which thou haſt borne unto me. Thus is this latter ſenſe found out and diſcovered, and the meaning of the Apoſtle manifeſted, in way of Eze. 16. 20.the right of Children to the Covenant, Church eſtate and Ordinances (which they are capable of) holy things belonging to holy perſons, ſuch are Children, according to the account of the Apoſtle.
But the opponents of the right of Children to the Covenant, Church, Eſtate, and Ordinances, tell us, and would have us to beleeve them, that by common or uncleane, is meant, Baſtardy, or illegitimacie, and ſo they would have the ſenſe thus, elſe were your Children Baſtards or illegitimate, but no… they are holy, that is, true borne or legitimate. Truly this is a wonderfull underſtanding, and that which holds forth no light at all, according to the Scriptures, to ſatisfie the Corinthians, with the Apoſtles reaſon, if one be a beleever, then your Children are true borne, and not Baſtards: I ſay noe more to it, but that ſure it is a Baſtardly ſenſe and underſtanding of the Apoſtles reaſon, and that which will make a many Baſtards in the world, and they will hardly exempt themſelves from the number according to their own ground. But they tell us further, that the ſanctitie of the unbeleever to the beleever, is to his lawfull uſe, which is the ſame (ſay they) with the holyneſſe of the Children: To which I anſwere, it is an eaſy thing to ſay ſo, but a great deale harder to prove it: The Scripture teacheth, that to the pure all things, namely lawfull Tit. 1, 15:things are pure, and ſo the wife to the Husband, and the Husband to the wife in Gods Ordinance; but the holyneſſe of the Children is an other thing, according to the reaſon of the Apoſtle before ſet forth, which I deſire may be minded, and I ſhall need ſay nothing further: and truly this point of outward or viſible holyneſſe or unholyneſſe of commonneſſe, and being uncleane, is a point of great concernment, which for want of right and due conſideration great miſtakes doe attend perſons, but I may not inlarge to ſpeake of it here.
But yet ſtill the matter remaineth to be declared, that perſons ſo much ſtick at, and that is an example or precept for this practiſe of Baptizing Children, which before I ſpeake unto: I ſhall deſire firſt that they would minde what hath bin ſayd before ſeriouſly and without prejudice. Secondly I deſire they would give ſuch meaſure as they require to receive, namely, an example or precept for an Unbaptized perſon to Baptiſe himſelfe or others. Thirdly, I would pray them to conſider, whether they doe not thinke the Apoſtle would have ſpoken more particularly concerning the rejecting of Children, and keeping them off from the Church, the cuſtome being ſo ancient, that Parents with their Children came in together; an example of refuſing them lyeth rather on their part to ſhew. Laſty, I will indeavour to ſhew them ſome precepts and examples: And firſt for examples: It is evident, Children were Baptized aſwell as men of yeares, unto Moſes in the Cloud, and in the Sea. 1 Cor. 10. 2. this is a cleare example, and there is more in it then ſome are ware of.
Secondly, there is cleare examples of Baptizing houſholds, the Jaylors and Lydia, and the houſhold of Stephanus by Paul himſelfe, 1 Cor. 1. 16. and as theſe, ſo queſtionleſſe other houſholds, as well as thoſe three. It is a rare thing to think there ſhould be no Children. If Children with their Parents were not, as of old, to enter the Covenant, Church-ſtate, and Ordinance of Initiation, Baptiſme now as Circumciſion of old, ſurely the Apoſtle would not have ſpoken ſo generally, and eſpecially conſidering the Proſelytes alway of old brought in their Children with them, as a part of the whole: Yea I affirme it is a full example in force for a preſident to after times, that Families may, and ought to be Baptized; yea whole Families, for Paul Baptized the houſhold of Stephanus; and there is no example of putting by Children at all. And I further adde, that if a houſhold, or houſholds ſhould be tendered to Baptiſme, wherein there were Children or Infants, if Pauls example, and the other ſhould be alledged for pattern: I ſuppoſe they had need have an example at the leaſt, if not a Precept to refuſe the doing of it, unleſſe they would wil…fully ſhew they are not the followers of him, as he was of Chriſt, 1 Co. 1…. 1. M…. 1…. …0.that would have Children to come unto him, and not to be forbidden, there being no coming to him here, but in his Church, eſpecially when he hath ſayd that of ſuch are his Kingdome.
Thirdly, the Children of the Church of Coloſſ were Baptized as is plaine, the whole Church were buried with Chriſt in Baptiſme, as the whole Church of old were Circumciſed; and as of old, they were Baptized unto Moſes, as before. Now a part of the Church were Children, Coloſ. 3. 20, 21.
But further, there is the plaine order and command of Jeſus Chriſt for the Baptizing of Children, which I make appeare thus, Abraham was to be made according to Gods Covenant unto him, a Father of many Nations, and ſo were his ſeed to be: the Jews for a time, were the only people: but the time came, the Kingdome was to be taken from them, and given to a Nation, the Gentiles, that ſhould bring forth the fruit of it. Many Nations are to be Abrahams, and to have him for their Father. Now all theſe Nations, according to the expreſſe command of Chriſt, in the 28. Math. …9. are to be Baptized, and who dare gainſay him? Now however, it is poſſible, though nothing likely, there R…. 4 18.ſhould be three Families, and no Children in them; yet that there ſhould be Nations and no Children, is altogether impoſſible. But the Nation, and all Nations that imbrace Chriſt, are to be Baptized, according to Chriſts command, and ſo Children as a party, even as of old, they were a part of the Nation of the Jewes, and Circumciſed, yea and Baptized unto Moſes as before. The Nations that are made Abrahams ſeed; the Nations that are ſaved; the Kingdomes which ſhall become the Kingdomes of our Lord, muſt needs receive Chriſts badge, and be Baptized according to Rev. 21. 24.his will and pleaſure, one part of thoſe being Children, not come to underſtanding. And upon what ground I know not, that any ſhould curtaile the Nations, which according to Gods promiſe, Abraham was to be a Father of, by cutting off one part, to wit Children, when it is ſo manifeſt a thing. Children were one part of the Iewiſh Nation, and equally intereſſed in the Covenant, and in Abraham for a Father alſo, aſwell as perſons of yeares. And that Nation when it ſhall be born againe in one day; ſhalbe compleat, and ſhall not be a part by leaving their Children behind them. This learning the Scripture doth fully and very plentifully teach; yet ſome will conclude, as an inconveniencie following thereon, that if it were ſo, then there muſt needs be Nationall Churches, which followeth no more neceſſarily from it, then tythes followeth from the Law, alledged about the maintenance of the Miniſterie, … Cor. 9. 14. The Inſtitution of Chriſt in the one and other carryeth the force, and is to be regarded.
But it may be ſayd, and is by ſome, that in the 28 Mat. 19. our Lord requireth, that they be firſt taught, and then Baptized, which Children cannot be; hereunto I ſay that this (firſt) is their owne qu… in, and an addition not to be ſuffered: Nations are to be made Chriſts Diſciples by Baptiſme, teaching is neceſſary before and after, concerning the knowledge of God in Ieſus Chriſt, if perſons of yeares are firſt to be taught the knowledge of CHRIST, and then Baptiſed, it doth not follow at all, concerning Children in the leaſt, which are alwaies included in their Parents; as the proſelytes of old were to be taught the knowledge of the God of Iſrael, before they were received to Circumciſion the Ordinance of Initiation, but not ſo their Children: indeed it were moſt unreaſonable to require it of them, or to refuſe them becauſe of it, when nature by time hath not done its part, yet if any will inforce this ſo as b… wringing the noſe to cauſe blood, let them teach children of 10 daies old if they pleaſe, for to refuſe them Baptiſme, they may not, for no conditionall If, may be put in their caſe, as there was none in Circumciſion of old. If any ſhall ſay, thus we learne Chriſt of Moſes, I anſwere and ſay, it is very lawfull for us ſo to do, for he wrought of him: and ſurely it is a very froward & obſcure way of reaſoning, to ſet the Children, in way of opoſition to the Parents in the caſe of beleeving, & of intereſt in the Covenāt of Almighty God, which the holy Scripture never doth, nor teacheth us to doe, no not by one inſtance or example: in the Scripture, Nation is oppoſed and ſet in oppoſition to Nation; Iewes againſt Greeks, and other Gentiles, Families, againſt Families; and Beleevers againſt Infidells; but not Parents againſt Children, according as theſe men doe.
Thus both example and precept is ſhewed in the caſe of Baptiſme of Children, which if neither could have bin ſhewed, a juſt conſequence is a reall demonſtration of the will and pleaſure of God, as in other caſes, ſo in this of Baptiſme, and that may be gathered (and is fully) in the former part of this Diſcourſe, both negatively and affirmatively deduced: I leave the further conſideration of it, and the whole matter to be conſidered of by thoſe that love the truth; whom the God of truth lead into all truth for his Sonnes ſake, Amen.
FINIS.
End of the text · Praise-God Barebone, Discourse Proving Baptism in Defection to Antichrist to be of Jesus Christ (1642)