Answer to a Treatise Entitled The Vanity of Childish Baptism, Tract · Answer to tract · Part 5 (3 of 3)
Thirdly, conſider that Gods bounty and grace on the one ſide; or mans dutie, and obligation on the other ſide, is nothing diminiſhed or ſtraitned in the time of the New Teſtament, in compariſon of what was under the Old: but rather much increaſed and inlarged, in reſpect of manifeſtation, more abundantly to Chriſtians then Iewes; as the whole courſe of the Scripture ſhews. So that if God was pleaſed graciouſly to accept into covenant, parents together with their children then; and to become the God of the little infants, as well as of the parents; and to ſet the ſeale of the covenant upon the infants, for the confirmation of faith, and comfort of the parents for the time preſent, and of the children for the future, when they ſhould come to underſtanding: And if he were then pleaſed to binde parents to offer and dedicate their children unto him by the ſeale of entrance into covenant: much more he vouchſafeth the former, and requireth the latter, now under the Goſpel.
To this you anſwer,A. R. God commanded Abraham to circumciſe all the males in his houſe; and every male childe at eight dayes old, as well he that was borne in the houſe, as he that was bought with mony of any ſtranger that was not of his ſeed. Now it was both right and equall that Abraham ſhould doe herein as God commanded him, and it had beene ſinfull in him to have done otherwiſe more or leſſe. And ſo likewiſe it is meet for us to doe as God hath commanded us to doe; and no otherwiſe. And afterwards (to omit repetitions of the ſame things, and ſome objections and anſwers which you make, that either concerne us not, or have beene ſufficiently anſwered already) you ſay: we muſt baptize infants, when we are commanded to doe it, and not before; notwithſtanding their being capable of baptiſme with all its ſignifications.
Anſwer. Anſ. It was ſhewed before that the reſtraining of circumciſion to males, and tying of it to the eighth day, were accidentall, and peculiar to circumciſion: as being the ſeale and ſacrament of entrance into the old covenant, whereas ſome things are eſſentiall and common to the ſeales of entrance in both covenants. And therefore though the argument hold not from one Sacrament to another in thoſe things that are accidentall and proper to the one: yet it holds from one to another, in thoſe things that are common and eſſentiall, as we juſtly maintaine againſt our adverſaries the Papiſts; that every Sacrament is a ſeale of the covenant of grace, or of the righteouſneſſe of faith: becauſe circumciſion was ſo, to which you ſeeme to aſſent, calling Baptiſme a pledge of remiſſion of ſinnes; though the name of pledge or ſeale be not expreſly given to other ſacraments in ſcripture. Now we learne, by the Iſraelites frequent uſing of the Paſſeover, that the Sacrament of the Lords Supper is oft (not once onelyonly, as Baptiſme) to be received by Chriſtians; (though otherwiſe we have no expreſſe clear command for the oft receiving of it) howbeit we be not reſtrained to one in the yeare onelyonly, nor to the time of Paſſeover, nor to the uſe of unleavened bread, and ſuch things as were proper to the Paſſeover: ſo though we doe not in baptiſme obſerve the ſame ceremonie, nor preciſe time, nor ſex that was peculiar to circumciſion; yet we juſtly gather, that baptiſme belongs to ſuch perſons for age, viz. Infants (though there were no expreſſe command in Scripture for it) and that upon the grounds aforementioned.
Secondly, Gods command to Abraham as he was the father of the faithfull, is ſufficient warrant for our actions, though we have no ſpeciall command for the ſame, ſet downe in the New Teſtament, much leſſe brought to us by any ſpeciall revelation as to Abraham; even when in regard of ſome ſpeciall acts, and many circumſtances we may not doe as Abraham did: yet by vertue of Gods commandement to Abraham, we are bound to doe that which is analogicall thereunto.Gen. 17.1. Gen. 17.23. Gen. 22. Gen. 18.19. For example, God commanded Abraham to walke before him and be perfect. This binds us as well as Abraham, though Abrahams circumciſion of himſelfe and his family, his purpoſe and endevour to offer up his ſonne Iſaac; his commanding and teaching his children and houſhold not onelyonly in morall duties, but alſo ceremoniall, in reſpect of circumciſion and ſacrifices, were parts of his walking before God, and being upright: yet we may not imitate him in thoſe very particulars. But in thoſe duties required in the New Teſtament, which are analogicall and proportionable to theſe; as giving up our ſelves and ours unto God, in the uſe of thoſe Ordinances which he for the preſent hath appointed, in denying our ſelves in our deareſt comforts, and bringing up our children in feare and information of the Lord. And ſo whereas God promiſeth to Abraham to be his ſhield, and exceeding great reward, and his All-ſufficient God: we may apply theſe promiſes to our ſelves, though our condition be not the ſame in all things with Abrahams, though we be not in danger of having the nations to riſe up againſt us for reſcuing Lot, &c. So God promiſeth to be God to Abraham and his ſeed, and requires that he ſhould lay hold on the promiſe by faith, not onelyonly for himſelfe, but alſo for his children, and ſo give up his children unto God in circumciſion; which is a ground ſufficient for Chriſtian parents to lay hold on the promiſe of God for themſelves and their children, & give them up to God God in baptiſme, notwithſtanding ſome circumſtances, wherein the promiſe and command made to Abraham differ from them, as they are applied unto us So God gave a command and a promiſe unto Ioſhua: I will be with thee,Joſh. 1.5.6. to the 9. I will not faile thee nor forſake thee. Be ſtrong and of a good courage, &c. This promiſe and command we may, and ought to apply to our ſelves in any worke that God calls us unto, as if it had beene made unto us in particular, Heb. 13.5. Though we be never made Captaines of hoſts; to goe againſt Canaanites, or take poſſeſſion of a promiſed land; or be types of Chriſt, the true and reall Ioſhua, or Ieſus, all which were peculiar to that Worthy: yet the command and promiſe concern us as well as him, as the Apoſtle in that place ſheweth. Elſe if you will not grant, that we are bound to beleeve promiſes, and obey commands, made to Abraham or ſome other ſpeciall perſons; unleſſe we obſerve all circumſtances and particular actions, in obeying the command; and jumpe with their eſtate in every particular qualification, in receiving the promiſes: you will deny that we have any thing to doe with any command or promiſe of God, and ſo go about to overturne all the conſolation of the faithfull, and diſcharge them of all their dutie. But ſeeing none, I hope, is ſo fooliſh as to follow ſuch abſurdities, we may ſafely hold, (notwithſtanding what you object) that Abrahams promiſe for his children, and command to circumciſe them; is a good ground for Chriſtian parents, to lay hold on the covenant for their children, and to preſent them to God in baptiſme.
Thirdly, whereas you ſay, As Abraham did what God commanded him, ſo muſt we doe as he commandeth us; and again, we muſt baptize infants when we are commanded, and not before.
Anſw. I hope your meaning is not, that we muſt have immediate revelation from God, as Abraham had; for if untill then we ſit ſtill, we ſhall never obey nor beleeve. Otherwiſe ſo many as are the children of Abraham acknowledge themſelves bound by Gods command to him, to give up himſelfe and his children unto God, to doe the like; though they have no new revelation from God, neither are bound to obſerve all circumſtances that Abraham was.
You bring us in objecting: God gave to infants circumciſion, which was a ſigne or ſeale of the righteouſneſſe of faith, and regeneration, Gen. 17.11. Rom. 4.11. and we know God gave no lying ſigne, nor ſealeth a covenant to any perſons that are not therein: Therefore infants are in the covenant, have faith, and regeneration, and ſo ought to be baptized now, as well as circumciſed then. To which you anſwer. It is true, God gives no lying ſign, nor ſealeth to any perſons that they are in covenant when they are not; and therefore ſeeing that Iſhmael was circumciſed after that God had declared, and made it knowne, that he was not in covenant, Gen. 17.18, 19, 20, 21. it muſt follow that circumciſion was not by God ordained, nor by Abraham underſtood, to be to the perſons circumciſed a ſeale of their being in covenant; and much leſſe of their being in the faith and regeneration. Wherefore, Gen. 17.11. Rom. 14.11. which this objection is grounded upon, of neceſſitie muſt be underſtood, as it is applied by the Apoſtle, to wit, that circumciſion received both upon himſelfe and his ſeed, was to him and to them a ſigne and ſeale, that righteouſneſſe ſhould be by faith, Rom. 4. verſ. 3.11, 12. to 24.
Anſw. God doth not declare there, Gen. 17.18, 19. and cited by you, nor any where elſe that Iſhmael was not in covenant; for though the covenant was eſtabliſhed with Iſaac, ſo that he and his poſteritie ſhould continue in covenant untill the promiſed ſeed ſhould come of his poſteritie: yet Iſhmael was outwardly in covenant, Gen. 17.10, 11, 12, 13, 14.23.25. untill he diſcovenanted himſelfe.
Secondly, whether is it fit that we ſhould beleeve you, or God himſelfe ſpeaking, Gen. 17. and Paul (interpreting that place, Rom. 4.) who had the mind of Chriſt, and the Spirit of God? you ſay, that circumciſion was not ordained by God, nor underſtood by Abraham to be to the perſon circumciſed, a ſeale of their being in covenant, much leſſe of their being in the faith, and regeneration, (though we ſay not that it was ſo:) God ſaith, Gen. 17.10, 11. This is my Covenant which ye ſhall keepe between me and you, and thy ſeed after thee: every manchilde among you ſhall be circumciſed, and you ſhall circumciſe the fore-skinne of your fleſh, and it ſhall be a token of the Covenant betwixt me and you. And Paul ſaith, that Abraham received the ſigne of circumciſion, a ſeale of the righteouſneſſe of faith, &c. Let men judge whether of theſe two parties teſtimonies is more worthy credit.
Thirdly, It is not to be queſtioned but thoſe Scriptures, Gen. 17.7. Rom. 14.11. muſt be underſtood as the Apoſtle applieth them. But ſo farre is the Apoſtles application there, from excluding or denying our interpretation of thoſe Scriptures, viz. that God ordained, and Abraham underſtood circumciſion to be a ſeal of their being in Covenant, and ſo a ſeale of faith and regeneration to thoſe that worthily uſed it; that the Apoſtles application preſuppoſeth this, and therefore gathers, becauſe circumciſion was a ſigne of the Covenant, and a ſeale of the righteouſneſſe of faith, that righteouſneſſe comes by faith, not by workes.
Fourthly, If the ſame was not the uſe of circumciſion to Abraham and his poſteritie for the ſubſtance, to wit, to be a ſigne of their being in covenant, and ſeale of the righteouſneſſe of faith, in your opinion; why doe you not ſhew the difference of Abrahams circumciſion and theirs? If you ſay, it was to Abraham a ſeale of his faith, righteouſneſſe, and regeneration, that he had already, to them of that which they were to have: I anſwer, this is but a circumſtantiall difference, and gives what we deſire, and maintaine. If you ſay, that many who were circumciſed were never juſtified by faith, or regenerated; this was mans abuſe, and fault, who being received into ſuch a Covenant, wherein God promiſed to be his God, and was ready to performe his promiſe, yet would not performe the conditions required in the covenant. For if ſome that received circumciſion, were never internally in Covenant, nor indued with the righteouſneſſe of faith, that hinders not but that circumciſion was a ſigne of their being outwardly received into that covenant wherein God was ready to beſtow faith and regeneration, if through their owne default they did not deprive themſelves thereof. Beſides, if there was not the ſame uſe of circumciſion to Abraham, and his children circumciſed by Gods appointment: How doe you ſay, in your Preface to the Reader, That baptiſme is an undoubted pledge from God of the free pardon and remiſſion of ſinnes to the right ſubjects thereof: ſith it may with as good reaſon be ſaid, though it were ſo in our Saviours time, yet it is not ſo now; as you ſeeme to beare men in hand: Though circumciſion was a ſeale of the righteouſneſſe of faith, and a ſigne of the covenant between God and him to Abraham; yet it was not ſo to his poſteritie, though they were the right ſubjects thereof, whom God had appointed to be circumciſed. But if you rightly gather that Baptiſme is an undoubted pledge of the pardon of ſinne to the right ſubjects thereof now becauſe it was ſo to thoſe which were firſt baptized; we may as well gather, that circumciſion was a ſigne of the Covenant, and ſeale of the righteouſneſſe of faith, to thoſe infants which by Gods appointment received it, as it was to Abraham.
Hitherto of thoſe Arguments of ours, whereunto this Diſputant anſwers. As for the other Arguments and Objections which he brings and anſwers, I ſhall leave them to defend them that owne them. I will adde briefly one or two Arguments more.
4. Arg.Arg. 6. If the baptizing of Infants born of Chriſtian parents (or parents within the new covenant) be not according to the rule of Gods word, then there is no rule or warrant in the Scripture for baptizing the poſteritie of beleevers, under the New covenant at all, and ſo conſequently the children of beleevers muſt not be baptized at all, neither young nor old; for we muſt do nothing without Scripture warrant.
But that the poſteritie of Chriſtian parents ought not to be baptized at all; is moſt abſurd and falſe, as I think will be acknowledged of all that beare the names of Chriſtians. For how can it be ſuppoſed, that the faith and Chriſtianity of the parents, ſhould be ſo prejudiciall to the children, as to deprive them of the pledge of the remiſſion of ſinnes, though they repent and beleeve; when yet the poſteritie of Infidels may be baptized, upon their faith and repentance? Therefore the Antecedent muſt needs be falſe, (viz. that the baptizing of infants of Chriſtian parents is not according to the rule of the word) and conſequently the contradictory thereto true. viz. that the baptizing of infants borne of parents in covenant is according to the rule. The Aſſumption I conceive needs no proofe ſeeing Chriſt hath appointed, that the Sacraments of the New Teſtament ſhould be perpetuall to the end of the world, Matth. 28.19.20. 1 Cor. 11.26. to thoſe that ſhould be in Covenant.
For the confirmation then of the propoſition, and making cleare its conſequence: Conſider, firſt, there is no command, example or other teſtimony in Scripture, can be given to ſhew that the children of teſtimony in Scripture, can be given to ſhew that the children of beleeving parents ſhould be kept from baptiſme, untill they could in their owne perſons actually repent, beleeve, and make confeſſion of their faith. But ſtill when parents were converted to the faith and baptized, their whole families were baptized with them. Neither is there any word concerning the poſteritie of Chriſtian parents, (who were borne of them, being in covenant) to have been baptized in riper yeares.
Secondly, thoſe commands and examples of baptizing them that repented, beleeved, and profeſſed the faith, are all of ſuch as had before been out of the New covenant, and were come of parents that had never been under the covenant of the Goſpel; and therefore with leſſe reaſon can be applied to the poſteritie of Chriſtian parents, when they come to yeares of diſcretion, then when they were infants. For thoſe examples and commands ſhew that ſo ſoone as one is in covenant with God in the time of the Goſpel, he hath right unto baptiſme. Neither can it without ſinne to God and injurie to the perſon be denied to him, but ought to be adminiſtred ſo ſoone as it may conveniently be had. And therefore as they that had beene out of covenant before, ſo ſoone as they had repented and beleeved, (at leaſt profeſſed ſo much, which was neceſſary to their being taken into covenant) ought to be baptized, as ſoone as might be conveniently,Act. 8.36, 37, 38. Act. 10.47. Act. 22.16. and might not without injurie be hindred by others, or ſinne in themſelves neglect it: So the children of Chriſtian parents being in covenant, as hath beene proved, and cannot be denied with any ſhew of truth, (that I ſay not, without blaſphemy) cannot without injurie be denied baptiſme ſo ſoone as it may expediently be adminiſtred to them.
This Argument for more evidence and cleareneſſe may be propounded thus.
The poſteritie of beleevers either muſt be baptized in their infancie, or when they are able to make a profeſſion of faith, and do it really, or they muſt not be baptized at all.
But to hold that they ſhould not be baptized at all; but that all the children of beleevers ſhould be debarred baptiſme though they prove never ſo godly, is abſurd and wicked; that they ſhould be baptized onelyonly when they come to yeares of diſcretion, and make profeſſion of faith and repentance, there is no warrant in Scripture, neither by command, practiſe, or otherwiſe, as hath been ſhewed.
Therefore they are to be baptized in infancie.
Arg. 7. If Chriſtian women that are under the new covenant, have right to the Sacrament of the Lords Supper, and may and ought to be admitted thereunto (neither can without great injurie be detained therefrom) notwithſtanding their ſexe; though there be no cleare, expreſſe, direct and immediate command or example in the Scripture for the ſame: then may and ought infants of Chriſtian parents being in covenant, to be admitted to the Sacrament of Baptiſme; neither can without great injurie be debarred there from, notwithſtanding their age; though there were not any clear, expreſſe, direct & immediat command for the ſame.
But Chriſtian women have right to the Sacrament of the Lords Supper, and may and ought to be admitted thereunto; neither can without great injurie be detained therefrom, notwithſtanding their ſexe; though there be no cleare, expreſſe, direct and immediate command in Scripture, for womens being received to the Sacrament of the Lords Supper.
Therefore may and ought infants of Chriſtian parents being in covenant, to be admitted to the ſacrament of baptiſme; neither can without great injurie be debarred therefrom, notwithſtanding their age: though there were not any clear, expreſſe, direct and immediate command or example in the ſcripture for the ſame.
For confirmation of the ſequele in the major or firſt propoſition note: Firſt, there is as much cauſe to queſtion womens title to the Lords Supper, in regard of their female ſex, as there is cauſe of queſtioning childrens baptiſme, becauſe of their infant age; eſpecially, conſidering the female was deprived of one Sacrament in the old covenant; and there is no more (if ſo much) ſpoken in Scripture for womens being admitted to that, then for infants being admitted to this. Secondly, whatſoever can be ſaid or gathered by good conſequence from Scripture for Chriſtian women receiving the Lords Supper: the ſame, as much, or more, may as truly, and by as cleare conſequence be ſaid for the baptizing of infants of Chriſtian parents. Are Chriſtian women of ſome ſtanding, and continuance in the covenant of grace, and ſo have title to the ſeale and Sacrament that ſignifies growth in grace, and continuance in Chriſt? No leſſe are infants of Chriſtian parents entred into the covenant of grace, by vertue of the covenant made with their parents, as hath been proved (and will not be denied I thinke by any that cares and knows what he ſaith) and ſo have title to the ſeal of admiſſion, or entrance into covenant. Have they (at leaſt in judgement of charitie) right to the thing ſignified in the Lords Supper, viz. Chriſt his body and bloud, with all the benefits of his death and paſſion? No leſſe have theſe (in the like judgement of charitie) right to the thing ſignified in baptiſme, viz. the Bloud and Spirit of Chriſt, pardon of ſinne and regeneration. Were they being the inferiour ſexe comprehended under the ſuperiour ſexe of men in the command? Why might not theſe as well being inferiours in age, and wholly at their parents diſpoſe, be comprehended under the command of baptizing the parents? Were they never forbidden nor excepted, or exempted from the Lords Supper, though not expreſſely commanded to receive it? The ſame may be ſaid concerning childrens baptizing. Have women need of the Euchariſt to ſtrengthen faith, and quicken them to obedience as well as men? ſo have infants need of baptiſme to confirme faith in Gods gracious covenant, and incite to obedience, their parents for the preſent, and themſelves for the future. Is it more then probable that (although at the firſt inſtitution of the Lords Supper, there were no women, becauſe Chriſt had none preſent, but onelyonly his owne family, and peculiar flock of his Diſciples who were all men; yet) Act. 2.42. (if breaking bread unqueſtionably ſignifie the uſe of the Sacrament there) and Act. 20.7. and 1 Cor. 11. when mention is made of the Lords Supper, there were women, though it is not expreſſed? No leſſe probably may it be gathered, that in thoſe families that were baptized, there were ſome children. In a word, were women admitted to eate of the ſacrifices and ſacrament of Paſſeover in the time of the old covenant among the Iewes? It is known that infants were received to the Sacrment of circumciſion in the old Covenant likewiſe. So that I ſee no reaſon why the one ſhould be queſtionable when the other is not called into queſtion.
For the Aſſumption or minor propoſition, it hath two things in it to be confirmed: firſt, that there is no direct, expreſſe, immediate command, or example in the Scripture, for women receiving the Sacrament of the Lords Supper, more then for childrens being baptized. This is eaſily proved by turning over to all thoſe places of Scripture that ſpeak of the Lords Supper, which are not many, Mat. 26.26, 27, 28. Mar. 14.22, &c. Luk. 22.19, &c. Act. 2.22. & 20.7. 1 Cor. 10. & 11. neither do I remember any other places that ſpeake expreſly of this Sacrament, in all which places is no mention of women.
The ſecond part of the aſſumption is, that notwithſtanding this is not expreſſed in ſo many words in Scripture, that beleeving women ſhold receive the ſacramēt of the Lords Supper; yet that they may & ought to be admitted, neither can without injury be debarred: which is ſo univerſally (for ought I know) acknowledged, that I never heard it queſtioned: And he that ſhould queſtion it, might ſeeme worthy of deteſtation or contempt, rather then anſwer, or diſputation. It may be confirmed by ſuch grounds, as were intimated in my confirmation of the propoſition, And my reaſon why I ſay this is an unqueſtionable truth, Beleeving women have right to the Lords Supper aſwell as men, & that by Scripture warrant, is the received maxime in Divinity, that what is contained in Scripture in expreſſe words, or may be gathered from the Scripture by juſt conſequence, hath ſufficient warrant from Gods word, and is a matter of faith. Or, as it is expreſſed by ſome, thus. A ſcripture commandeth, promiſeth or threatneth, whatſoever is contained in it, though not expreſſed; and that is contained in it, which may juſtly, and truly be gathered from it, though by never ſo many conſequences or inferences. Now I hope none queſtions, but that it may by juſt and undenyable conſequences be proved, that beleeving women aſwell as men, ought to receive the Supper, and ſo it hath been proved, that children ought to be baptized; otherwiſe if we will not admit that we have ſufficient ſcripture warrant, not only for that which is expreſly ſet downe in ſcripture; but alſo for whatſoever by juſt conſequence is or may be deduced therefrom: we ſhall deprive our ſelves of all or moſt Scripture-promiſes or priviledges, and exempt our ſelves of all or moſt commands. Seeing what is ſet downe in the Scripture, is not ſpoken immediatly and expreſſely to us in particular, but only by juſt conſequence or inference is derivable and appliable unto us. And therefore let thoſe that either out of ignorance and ſcruple, or wilfulneſſe and prophaneneſſe, think that there is warrant or obligation for nothing to be done, as an act of faith and obedience, but what is ſet downe or they are commanded expreſſely and clearely in the ſcripture, in ſo many words, take heed they doe not at once, deny to God all obedience, and to their ſoules all comfort in the promiſes. This laſt argument may be ſummed up briefly thus.
If it be not warrantable for children to be baptized, then it is not lawfull for women to receive the Lords Supper; for as much may be ſayd for that, as for this, and againſt this as that. But the conſequent is abſurd; therefore the antecedent is falſe. And this I would wiſh thoſe women to conſider, which by reaſon of the weakeneſſe of their judgment, are apteſt to be deceived, by thoſe that creep into houſes, and leade captive ſilly women laden with ſinnes, led away with diverſe luſts, ever learning, and never able to come to the knowledg of the truth. For if they ſhould yeeld to this perſwaſion, their children muſt not be baptized in their infancie, becauſe the Scripture doth not expreſſely command it; On the ſame ground, they muſt yeeld that they themſelves have nothing to doe with the Supper; and ſo by degrees they may be cheated of all Gods Ordinances and their comforts, priviledges, and obedience, on the ſame grounds. As alſo I would wiſh that the foregoing argument may be conſidered by them, who have refuſed to have their children baptized in infancie, and ſhew what ground they have in Scripture for baptizing them when they come to yeares of diſcretion. I cannot ſee but they have as great cauſe to queſtion, whether ever their children may be baptized as whether they may baptize them in infancy. Let them give an example or command in ſcripture, expreſſe or by juſt conſequence, of a beleeving Father which kept his child unbaptized, untill he actually beleeved, and then brought him to baptiſme. And then let them bethinke themſelves whether the iſſue will not be, either their poſterity muſt not be baptized at all, (though they beleeve and repent never ſo much) and ſo they caſt themſelves and their children out of Covenant; or they muſt be baptized without warrant, or commande (for all thoſe examples and commands that are in ſcripture of faith required in thoſe that ſhould be baptized, ſpeake of them who themſelves and their parents till that time had not been under the new Covenant.) Or laſtly, if they will have thoſe commands and examples for their warrant and applyable to them; they and their children muſt become infidels, and perſons out of Covenant, and deny that ever they were in Covenant before, or had received any ſpirituall and Evangelicall favour, that ſo now at laſt entering newly into the Covenant of grace by faith and repentance, whereunto they profeſſe that they have been hitherto ſtrangers, they may receive the Sacrament or pledge of admiſſion into Covenant. Which how injurious it would be to Gods grace, and their own ſouls and poſteritie, if ever they taſted of Gods mercy, or were but externally in Covenant, let all men judge.
It is uſuall in controverſies of this kinde, after Scripture proofes and reaſons deduced therefrom and grounded thereon, to produce the conſent and teſtimony of the Godly and learned, whether Ancient or Modern; eſpecially, the former, that were moſt neere the Primitive pureſt times; And I doubt not if a man had helps and leiſure for ſearching Antiquitie, it might be eaſily ſhewed, that the baptizing of Infants was long in uſe before Antichriſt got to his throne, (contrary to the opinion of this diſputant) yea in the Primitive times (unleſſe Authors be ſilent in this point, (becauſe no controveſie then roſe above this matter) or corrupted:) But as I have ſaid, neither having the books of the Ancients, that ſpeak of this ſubject, nor time well to turne over thoſe volumes, if I had them, I muſt forbeare. OnelyOnly let the Reader again take notice of theſe two firſt-mentioned and Prime Authors whom A. R. cites for his purpoſe. For as touching Origens giving teſtimony, that baptizing children was a ceremony or tradition of the Church, (not to examine how truly theſe words are cited out of the Author, which I cannot for the reaſon aforementioned, but to take the words on his truſt) This teſtimony ſhews that in his time, who lived but 200. yeares after Chriſt, it was a thing ordinarily practiſed, and (as I ſhewed before in vindicating my third Argument) an unqueſtioned practiſe, from which as an undeniable principle, that holy man ſeemes to prove that Infants of a day old are not free from ſinne. And let none be offended that it is called a ceremony, though that name, as it is uſed for humane traditions beſide or contrary to Gods word, is odious, yet the word may in its proper ſignification be uſed for any rite, either humane or divine, and both Baptiſme and the Lords Supper may fitly be called ceremonies now; as well as Paſſeover, Circumciſion, and other Divine Ordinances, inſtituted by God among the Iews. Neither let any be troubled at the word Tradition, for that is uſed not onelyonly to note things taken up by men, but alſo for the Doctrine of God,foreign. and Inſtitutions of the Apoſtles, 1 Cor. 11.2. 2 Theſſ. 2.15. And whereas it is ſaid, a ceremony or tradition of the Church, there is no neceſſitie that it ſhould be underſtood that the Church was the Authour thereof, but the ſubject (in which it was uſed, and by which it was delivered to poſteritie) may well be meant, by that phraſe. So Auguſtine (who lived in the fourth Century after Chriſt) calles it a cuſtome (as he ſaith) of the Church. Which yet he might well doe, and yet it be a divine ordinance, for all Gods ordinances are or ſhould be in cuſtome in the Church. But if it were a cuſtome of the Church in Auguſtines time, (and a ceremony or tradition of the Church in Origens) ſure it is ſtrange that it ſhould be brought into uſe a thouſand yeares after Chriſt, as one of his Authours ſaith, and be a deviſe of Antichriſt, as he holds. For cuſtomes are things that have been of long uſe and ancient ſtanding. And whereas ſome Authours ſpeake of ſuch as were Catechized and inſtructed by the Church, before they were baptized, and muſt give a reaſon of their faith before they were admitted to Baptiſme, and that they uſed to Baptize ſuch at two times of the yeare onelyonly. I beleeve it will be apparent to thoſe who looke into theſe Authours, that they ſpeake not of the children of beleeving parents: but that thoſe Catechumeni, who were firſt Catechized and then baptized, were Pagans (who lived in thoſe parts where the Church was) which were quite out of Covenant, and therefore, becauſe God did not ſo miraculouſly and ſuddenly bring ſuch to the faith, as in the times of the Apoſtles, ſome ſpace was required to inſtruct them in the principles of Religion, before they could be judged fit for Baptiſme. But as I ſaid, I may not meddle with the examination of his authorities, nor produce any humane authoritie for this; ſeeing it hath been ſufficiently confirmed by Arguments drawn from Scripture grounds; though it were an eaſie thing, I ſuppoſe, to beat this Adverſary with his own weapon. And it might be an uſefull worke if ſome Antiquary would take the pains to turne over the ancient Writers, and ſhew what they have left on record concerning this ſubject.
I will come to make ſome practicall uſe and improvement of this diſpute, and ſo end. Seeing all thoſe Arguments that have been brought againſt the baptizing of Infants, have been anſwered, and our Arguments for it defended (through the help of God and in his feare, how ſufficiently let others judge) ſo that the weakneſſe of the Adverſaries Arguments hath beene detected, and the truth vindicated againſt cavils, and it hath been proved from Scripture grounds, that children of parents within Covenant have right to Baptiſme; this diſcourſe may ſerve.
Firſt, To admoniſh ſuch as the Authour of this pamphlet anſwered that are ſo pragmaticall in broaching their new conceits, that they would impartially, and without prejudice, weigh and examine their owne tenents and grounds by the Scripture, before they proceede with ſuch confidence, and heate, to commend them to, and urge them upon others, deride, rayle upon and condemne, as Antichriſtian and Deceivers, all that will not receive their doctrines as infallible. I would wiſh them to conſider whether this be the truth of God that they pleade for, and maintaine, with ſuch groſſe perverting, abuſe, and falſifying of Scripture, as hath beene ſhewed throughout the booke; whether hath the cauſe of God neede to be upholden with manifeſt errors, and thoſe of very dangerous conſequence, bordering on blaſphemie, ſuch as have beene diſcovered in this Authour; as calling the Covenant under which the faithfull were before Chriſt, a Covenant of workes, of Nature, and of condemnation: And caſting out all infants of the holieſt Chriſtian parents from the Covenant of Grace, and making them equall with the Children of Turkes, at leaſt whiles infants, and many errors of like ſort, and that againſt playne Scriptures. Doth God neede mens lyes to maintaine his truth? It may be, theſe errours, abuſes of Scriptures, and bold aſſertions of untruths, and thoſe not one or two but many, proceeded from ignorance, and zeale without knowledge. (For ſuch is our weakeneſſe of judgement, that wee are apt to take up, embrace, and maintaine error for truth.) If ſo, I hope ſuch perſons upon conviction may be humbled and give glory to God in confeſsing the power of his truth, in overcomming them. But if otherwiſe they proceede out of pride, vaineglory, and they be thus active out of a deſire to gather Diſciples after them, that they may be followed and admired of the ſimple, creeping into houſes and leading captive,Act. 20.30. ſilly women laden with iniquitie, ever learning but never coming to the knowledge of the truth;… Tim 3.6, 7. pretending to ſerve the Lord Ieſus, when indeed they ſerve their own bellies, and by good words,Rom. 16.17. and faire ſpeeches deceive the hearts of the ſimple; profeſſing zealouſly to affect Gods people,Gal. 4.17. that they may exclude and withdraw them from Chriſts Miniſters: I would wiſh them to conſider, that though Satans Miniſters may be ſuffered for a time to transforme themſelves into the Miniſters of righteouſneſſe,2 Cor. 11.13. and 14.15. yet their end ſhall be according to their works. And though there may be falſe Teachers amongſt Gods people,2 Pet. 2.1, 2, 3. who may privily bring in damnable hereſies, denying the Lord that bought them, they ſhall bring upon themſelves ſwift deſtruction. Yea, though they ſo farre inſinuate themſelves into people, that many ſhall follow their pernicious wayes, by reaſon of whom the way of truth ſhall be evill ſpoken of, &c. yet their judgement lingereth not, and their damnation ſlumbereth not. Neither will God ſuffer ſuch abuſe and perverting of his Scriptures, venting of errours, railing againſt authoritie, ſpeaking evill of his Miniſters, ſeeking to ſeduce his people, and impoyſoning many unſtable ſouls, with fond opinions, goe unpuniſhed;1 Cor. 11.19. 2 Theſſ. 2.11, 12. Though for a time he may (for the correction and tryall of his own people, the diſcovering of the ſound, and puniſhing of the unſound, by giving them over to ſtrong deluſions to beleeve lyes) ſuffer ſuch perſons to eſcape; yet ſurely men at laſt ſhall know what it is with a great ſhew of Scripture, and under pretence of zeale, to oppoſe the truth and draw people from the wayes of holineſſe. I know the beſt of Gods ſervants may erre in judgement, aſwell as faile in practiſe; But ſuch will bleſſe God for diſcovering their errour, and be thankfull to the inſtrument which he uſeth for that end, and to ſuch doubtleſſe God is ready to ſhew mercy in forgiving their errours. But as for them who for their credit ſake (as they thinke) when their errours are diſcovered, and oppoſed, ſhall be more bold in aſſerting them, fly out in rayling and bitterneſſe againſt thoſe that would have given an helping hand to the reducing of them to the truth, ſet their wits a worke, to invent new Arguments to maintaine falſhood againſt their own conſcience, and ſo to uphold one errour by another, (for no truth will patronize an errour) and conſequently run from one fond opinion into another; ſuch we are commanded after once or twice admonition to reject,Tit. 3.10, 11. as knowing that they are ſubverted and ſinne being condemned of themſelves.
Secondly, It may ſerve for a warning to thoſe who have beene too apt to liſten to the perſwaſion of ſuch buſie pragmaticall perſons; that they ſhould not be ſo ſimple, as to thinke the greateſt confidence, and boldeſt peremptorineſſe, and faireſt ſhew of zeal, is an infallible ſigne of the beſt cauſe maintained, or beſt heart in the maintainer. Hypocriſie oft is attended with appearance of zeale, and ignorance is ordinarily accompanyed with peremptorineſſe. For none uſually are more pragmaticall, buſie, and bold, then they that are moſt ignorant;1 Tim. 1.13. none more deſirous to teach others, ther they that underſtand not what they ſay, nor whereof they affirme; none ſo unruly and hard to have their mouthes ſtopped, perverting whole houſes, by teaching thoſe things which they ought not, as thoſe that are but vaine talkers, and meere deceivers, when they come to bee tryed. Chriſtians ſhould try the Spirits, whether they be of God or no, not beleeving a tenent forthwith, becauſe men come with it to us,1 Joh. 4.1. under a pretence of love,2 Cor. 11.13, 14, 15. zeale, humility, &c. Seeing Satan can change himſelfe into the likneſſe of an Angell of light, and his Miniſters are taught his art. God hath given us his word as a touchſtone, that we may try all things and hold faſt that wch is good. He hath appointed the Miniſters & Miniſtery of his word to this end, that we may not be henceforth ſuch children,Eph. 4.11, 12, 14. as to be carryed about with every wind of vaine doctrine, by the ſleight of men and cunning craftineſſe whereby they lie in waite to deceive; and ſeldome doe we ſee any inſnared in theſe, and ſuch like errors, till they leave the Miniſtery of the word; the ſpeciall meanes which God hath appointed to prevent them. It is true all Chriſtians ought to make tryall of their tenets, practiſe and worſhip, and not take them up meerely of cuſtome, becauſe they are generally received. But it is not ſafe for people to leave the Miniſtery of the word, and hearken to none but thoſe that wil humour them in their opiniōs & ſay as they ſay. It is an argument that peoples opinions and practiſes are workes of darkneſſe, when they refuſe to come to the light to have them tryed. How miſerably may Satan and his inſtruments abuſe ſilly ſoules, if they can perſwade them to come into no company, but ſuch where they may be confirmed in their errours? I would intreat ſuch to take heede leſt being drawn to renounce their Baptiſme received in infancie (which is the drift of theſe men, by perſwading them that it is no Baptiſme) and keeping their Children unbaptized, they caſt themſelves and their poſterity out of Covenant, reject God the Father, Sonne and Holy Ghoſt, to whom they were conſecrated in Baptiſme by their parents, and ſo caſt away their Chriſtianity, their ſoules and ſalvation all at once; and not onelyonly their owne, but their poſterities too. It cannot but bee very offenſive to God, whereas he hath offered himſelfe to be our God from our infancy, and taken us into his family, having made the promiſe and covenant to our parents and us their children, and ſealed the ſame Covenant to us, and really beſtowed on us (at leaſt ſome of us, and is ready to beſtow on us all if we be not wanting to our ſelves) what was in Baptiſme ſealed, namely remiſsion of ſinnes, regeneration, and the ſpirit of adoptions; if all this notwithſtanding we ſhall hearken to the enemy of Gods glorious grace and our ſoules greateſt comfort, perſwading us that neither wee were in Covenant with God, in our infancy, by vertue of the Covenant made with our parents; neither our children in any better condition then the children of Turkes and Pagans, untill the time of actuall faith. If we ſet ſo little by Gods ancient mercies conveyed to our parents and us ſucceſſively, for many generations, according to his mercifull promiſe and covenant; let us take heede, leſt wee provoke him to caſt us off, and give us over to ſtrong deluſions, becauſe we have followed lying vanities, and forſaken our owne mercies.
Secondly, ſeeing the children of the faithfull have right to the promiſes of thoſe bleſſings which are ſealed in Baptiſme, and not onelyonly the beleeving Governours of families themſelves, but alſo the whole families were baptized, the children of the faithfull are holy, within covenant and have right to Baptiſme, as well as infants in the Iewiſh Church had right to Circumciſion; upon which and the like grounds it hath beene proved that they ought to be baptized: This ſhould call upon Chriſtian parents that have or ſhall dedicate their children to God in Baptiſme, and all the poſterity of the faithfull that have beene conſecrated to God in their infancy by Baptiſme, both highly to eſteeme this priviledge and ancient faederall mercy of God; ſo that they doe not ſuffer themſelves to bee cheated of it by impoſtors: And ſo thankfully, holily and fruitfully to uſe it, that it may be a meanes to ſtrengthen their faith, and confirme them in the aſſurance of Gods love, and a ſpeciall ſpurre to holineſſe, and curbe to reſtraine from profaneneſſe; and by all meanes take heede of ſo abuſing it, that it ſhould be an occaſion of Gods diſhonor (by cauſing this holy ordinance to be blaſphemed,) the offence & ſtumbling of others, and their own greater condemnation. And this they ſhould the rather look unto:
Firſt, becauſe ſo many Chriſtians by profeſſion bring their children to baptiſme meerly of cuſtom; neither regarding the grounds on which, nor the end for which, nor the manner how, they ought to do this; neither conſidering the mercies which God offers to them, and their children, in this ſacred ordinance, nor yet the duties whereunto they and their children are herein obliged; as if Gods ordinances whereunto he cals us, the priviledges which he beſtowes on us, and the duties whereunto he bindes us were but matters of faſhion or ſport. And in like manner, many when they come to yeares of diſcretion, no more regard their baptiſme then a trifle, hardly ſo much as inquiring, why they were baptized.
Secondly, becauſe as the Apoſtle ſaid of circumciſion,Rom. 2.25. that it became no circumciſion, if men kept not the Law: ſo may I ſay, Baptiſme becomes no baptiſme to thoſe which walke not according to the Goſpel. Let us not thinke that the meere worke done makes us ſufficient Chriſtians. If men perſwade themſelves they may live ignorantly, profanely, and carnally; and yet hope to be ſaved, becauſe they have been baptized; let them read 1 Cor. 10. verſ. 1. to the 12. for confutation of their errour, and diſcovery of the dangerouſneſſe and damnableneſſe of that opinion.
Thirdly, as the name of God was blaſphemed by the Gentiles, through the vicious lives of the Iews,Rom. 2.24. who were by circumciſion conſecrated to God, and made his people by profeſſion: ſo is God, and Chriſt blaſphemed, and this holy Ordinance of Baptiſme ſpoken evill of, by occaſion of the wickedneſſe of many that have beene baptized. For not to ſpeake of the blaſphemy of Turkes, Pagans, and Papiſts, caſt upon the Chriſtian Religion, for the profaneneſſe of Proteſtants; doe not we heare that ſome hence make bold to ſpeak evill of the Baptiſme of Children, as if it were the cauſe of all profaneneſſe and impietie that is in the Church? which though it be a moſt falſe calumnie, (and I know not how it can be excuſed from blaſphemy;) For are not many of thoſe that were baptized in infancie, pious, wiſe, and garcious Chrſtians? How can baptiſme then in infancie be the cauſe of profaneneſſe; ſeeing where the cauſe is, it produceth the effect? Were not there among the Iewes as many profane, ignorant, and diſordered perſons, as among us? ſhall men ſay, that circumciſing their children in infancie was the cauſe of it? that were plaine blaſphemie. Was there not notorious profaneneſſe in the Primitive Church, as among the Corinthians, &c. Was baptiſme, whether of infants, (which yet I thinke they will not ſay) or of profeſſours of faith and repentance, the cauſe of it? This imputation a Chriſtian eare will abhorre. Is not the word of God a ſavour of death and occaſion of hardning to ſome? the Sacrament of the Lords Supper an occaſion to ſome of temporall and ſpirituall judgements? Yet what Chriſtian dare ſay, that theſe are the cauſes of ſinnes in the Church? Yet I ſay, though this be a falſe and wicked imputation, that the baptizing of infants, is the cauſe of evils in the Church: let them looke to it that give occaſion of ſuch blaſphemy.
Fourthly, all Chriſtians ſhould be ſtirred up the rather to make a good improvement of this priviledge of Chriſtian parents, in having God not onelyonly for their God, but alſo for the God of their children; and ſo of the baptizing of their children, becauſe we ſee Satan ſo buſie to rob them of this moſt comfortable doctrine, and precious priviledge, concerning childrens being in covenant, by vertue of the covenant made with their parents; and ſo to drive Chriſtians to renounce their baptiſme received in infancy, and diſſwade them from tendering their children to God in baptiſme, and ſo to overthrow a maine ground of our comfort in Gods ancient love to us, and a ſpeciall motive to obedience.
Fifthly, in a word; If we doe not prize, and profit by this ancient love of God to us, which he hath ſhewed us from our birth, in taking us into externall covenant, wherein he is ready to beſtow the internall bleſſings: If we doe not take God for our God, repent of ſinne, and beleeve in Chriſt, according to the obligation of the covenant of grace, that was ſealed to us in baptiſme: If the baptized doe not give up themſelves to God actually in their own perſons when they come to yeers of diſcretion: And if parents be not carefull to bring up their children, whom they have preſented to God in baptiſme; we muſt know that all theſe mercies of God offered unto us; all the profeſſions of faith and obedience we have made, will riſe up in judgement againſt us and increaſe our condemnation, above the condemnation of thoſe that never were in outward covenant. Other men are not ſo faſt tied unto God as we that are baptized, who are now, no more our owne, but Gods tied unto him by covenant, which if we breake, it will be to our greateſt perill.
If it be demanded wherein this dutie of highly prizing, and holily improving this priviledge of baptiſme in infancie conſiſts? I anſwer.
Firſt, we ſhould labour to be well inſtructed and ſettled in the grounds of this action, viz. baptizing infants, which are Gods gracious covenant and promiſe, &c. as hath been ſhewed before; that we may give a reaſon of our being baptized in infancie. That ſeeing our priviledge beſtowed by God, we may not ſuffer our ſelves to be ſophiſticated out of it by any; ſo as to be driven from our hold in the covenant of mercy, which God hath made to us and ours. To this end we ſhould ſolidly ſtudy the doctrine of Grace and of Baptiſme, and thoſe Arguments that have beene before handled. The reaſon why we ſo eaſily be driven by temptations from faith, and obedience, duties, and priviledges; is becauſe we doe not well meditate on, and throughly digeſt the grounds thereof. But when we are well and throughly perſwaded on Scripture grounds, that this is a dutie enjoyned, and a priviledge beſtowed by God, we ſhall ſee there is cauſe to contend for the faith delivered to the Saints, Iud. 3.
Secondly, let parents looke that they offer up their children to God in baptiſme, with faith, prayer, and unfeigned purpoſe of heart to conſecrate them wholly unto God. And that they may make it appeare that they doe ſo indeed, let them look that they give up themſelves unto God in holy obedience, repentance and faith, praying earneſtly for their children; and when they be capable of inſtruction, let them give them good example, bring them up in the feare and inſtruction of the Lord, putting them in minde of the covenant whereinto God hath taken them, and uſe all holy meanes to bring them to actuall faith, and holineſſe; and let them know that this is a neceſſary dutie required at their hand, whereunto (at leaſt implicitly) they obliged themſelves, when they tendred their children to baptiſme, wherein they may not be negligent without grievous ſinne of diſobedience to, and mocking of God, and moſt heinous injurie, and dangerous hazard to their owne and their childrens ſoules, Deut. 6.7. Prov. 4.4. Epheſ 6.4.
Thirdly, all thoſe that have beene baptized, remembring that now they are not their owne, but given up to God in the covenant of grace, and ſolemnly tendred to his Majeſty in this ſacred Ordinance of Baptiſme in the preſence of the Angels, and the congregation of the faithfull, (which act of their parents was not arbitrary, but neceſſary; and that whereunto they were abſolutely bound by Covenant, viz. to take God for their God, and the God of their children; and give up themſelves and their children to God) All Chriſtians, I ſay, conſidering this that they were given up unto God in baptiſme, and that God graciouſly tooke them into covenant, and admitted them into his family, before they knew the right hand from the left, muſt (ſo ſoone as they are able to doe a morall act) give up themſelves unto God in their owne perſons, voluntarily, and gladly aſſenting unto, and ratifying that covenant which their parents entred into in their behalfe; ſeeing it is not now in their owne choyce to be of what Religion or converſation they will. They are bound to be Chriſtians and Saints, and that not onelyonly by vertue of the creation, preſervation, and redemption which God hath wrought for men: but alſo, by ſolemne promiſe, vow, and covenant. Inſomuch as thoſe who having beene baptized, live in wilfull ignorance, ſuperſtition, unbeliefe, profaneneſſe, covetouſneſſe, following the luſts of the fleſh, continue all that while in moſt treacherous breach of covenant, and rebellion againſt God, whoſe ſervants they have bound themſelves to be, and yet ſerve his ſworne enemies; namely, the devill and their owne luſts. So that they have not onelyonly forfeited their bonds, and deſerved for ever to be deprived of all thoſe glorious and incomprehenſible benefits contained in the covenant of grace: but alſo have deſerved to be dealt with as perfidious Apoſtates, and traiterous revolters from their Lord and King. Which breach of Covenant, though the Lord will not impute to thoſe which ſeaſonably, heartily, and ſincerely repent, when they come to ſee what they have done (for they are in a covenant of grace which admitteth repentance:) yet when people come to conſider how they have ſinned againſt God in this kinde, muſt be the more humbled by this conſideration, that ſo many yeares after they were conſecrated unto God, they dealt traiterouſly and rebelliouſly againſt him; and for the future be the more carefull to redeeme the time, and by ſo much more diligently and zealouſly to honour him for ever after, by how much careleſſe and looſe they have beene before. But they that doe not thus repent, and take care to keepe touch with God, ſhall know to their woe,Gal. 6.7. that God will not be mocked; and that it had been better many waies never to have beene baptized, or heard of the covenant of grace,Eccleſ. 5.4, 5. 2 Pet. 2.21. then to live wickedly and impenitently in a profeſſion of Chriſtianitie. Let Chriſtian parents whet theſe and ſuch like conſiderations on their children; yea let all Chriſtians from the youngeſt that are capable to the oldeſt, whet them on themſelves, and one on another, that they may be ſtirred up to give up themſelves wholly and really to God.
Fourthly, whenſoever Chriſtians finde themſelves tempted to ſinne, or drawne from holineſſe, inclined to looſeneſſe, or backward to good duties: let them looke backward unto their baptiſme, and their conſecration unto God, and their abrenunciation of the world, and the devil, tranſacted therein: and remember that they were buried with Chriſt in baptiſme, and profeſſed a death unto ſinne, and a reſurrection to holineſſe, ſo that now it were a monſtrous and abſurd thing to live in ſinne, as for a dead man to riſe, or a living man to lie in the grave. Remember you are not your owne, but Chriſts, who is your Lord and Maſter, and ſo reſolve to continue ſtill doing his worke, and reſiſting his and your ſoules enemies. Thus the Apoſtle teacheth us from baptiſme to fetch arguments of ſanctification, both for the mortifying of our corruption, and for the quickning of us to holineſſe, Rom. 6.1, 2, 3, 4, &c.
Fifthly, In times of doubt, deſertion, temptation to diſtruſt, &c. Chriſtians ſhould have recourſe to the conſideration of their baptiſme, and remember the ancient love of God to them in their infancy, in taking them into his family, and undertaking to be their God in baptiſme, wherein the whole Trinitie, Father, Sonne, and Holy Ghoſt, became ours, giving us under ſeale aſſurance of pardon, and peace, direction and ſupport, perſeverance and ſalvation. So that let our temptations, miſeries, and diſcomforts, be what they will; if we can but caſt our eye back on baptiſme, and the covenant of grace ſealed therein, we may gather ſtrong conſolation therefrom. And if we can in theſe and ſuch like particulars teſtifie our prizing and improvement of our baptiſme, we ſhall not eaſily be cheated of it, or drawne to queſtion whether we were ever truly baptized, ſeeing we daily find the comfortable fruits and effects thereof: not ſhall we give occaſion to others to queſton whether our Infant baptiſme were true baptiſme, when we give a reall demonſtration to them that by vertue of the covenant of grace ſealed therein unto us, we walke as Chriſtians in all holy converſation.
Sixthly, this may ſerve to ſtirre up the Miniſters of Chriſt, (among whom I profeſſe my ſelfe the meaneſt and unworthieſt of any) that ſeeing there are ſo many pragmaticall deceivers abroad to ſeduce Gods people, not afraid to call in queſtion well-grounded truths, buzzing into the eares of the ſimple, ſuch things as tend to the overthrow of Chriſtian conſolation and chearfull obedience; ſpeaking perverſe things, by which they overturne whole houſes: This, I ſay, ſhould ſtirre us up if there be any conſcience of our owne weightie duty, and dreadfull charge, any ſparke of compaſſion to mens ſoules, love to the truth, or zeale for Gods glory, to endeavour to prevent the inundation of errours, rents, diſtractions, licentiouſneſſe and profaneneſſe that will unavoidably follow, upon the plucking up of theſe floodgates, to the overflowing of the Church, if ſome ſpeedy remedy be not applied, which belongs to the Miniſters of Chriſt principally: ſhould it not grieve us to heare this holy function of the Miniſtery, ſpoke of ſo diſdainfully (as it is in this Pamphlet anſwered) as if our Miniſters were but a company of ignorant, covetous, and ambitious men. And oh would, too great occaſion of this imputation were not given, by too many of our Miniſters! Woe to the world, (ſaith Chriſt) becauſe of offences;Luk. 17.1, 2. but woo to them by whom offences come. They that runne into theſe errours of Anabaptiſme by occaſion of the badneſſe of ſome Miniſters, ſhall not thereby be excuſed, nor eſcape the woe, unleſſe they repent: But it had beene better for thoſe men, never to have meddled with the Miniſtery; yea to have beene throwne into the bottome of the ſea, with a milſtone about their necks, when they undertooke the charge of ſoules, who by their ignorance, lazineſſe, covetouſneſſe, pride, and ſuperſtition, have given occaſion unto ſome to raile on our Miniſtery, as Antichriſtian. And it is apparent that theſe errours are growne ſo rife and over-ſpreading through the ſilencing of good Miniſters and ſetting up and maintaining of ſuch as have beene careleſſe and ſcandalous. Therefore it greatly concerns all good Miniſters to ſeek a remedie to this evill,1 Tim. 4.15. 2 Tim. 2.15. 2 Tim. 4.2. by giving attendance to reading, exhortation, and doctrine. To ſtudy to ſhew themſelves approved workmen of God, that need not to be aſhamed, rightly dividing the word of truth; yea to preach the word in ſeaſon, and out of ſeaſon; rebuking and reproving, and exhorting with all long-ſuffering and doctrine, ſeeing the time is come when people will not endure ſound doctrine, but after their owne luſts, heape to themſelves Teachers having itching eares. If ever they had need, (tis now) to hold faſt the faithfull word, that they may be able by ſound doctrine, both to exhort,Tit. 1.9, 10, 11. and convince the gain-ſayers. Becauſe there are many unruly vaine-talkers, and deceivers, whoſe mouthes muſt be ſtopped, who ſubvert whole houſes, teaching things which they ought not. There is great need that Miniſters ſhould take heed to themſelves,Act. 20.28, 29, 30. & to the flock over which the holy Ghoſt hath made them Overſeers, to feed the Church of God which he hath purchaſed with his owne bloud; ſeeing grievous wolves are entred among us, not ſparing the flock; and from among our ſelves are men riſen which ſpeak perverſe things to draw diſciples after them. Theſe exhortations of the holy Ghoſt, and many more in Scripture to call us to our dutie, were never more ſeaſonable and neceſſary. In obedience to which charges of God, let us therefore by painfull ſtudie, conſtant preaching, fervent prayer, and holy converſation, fit our ſelves for, employ our ſelves in, and procure authoritie to, the work of the Miniſtery, that we may be free from the bloud of all men, and that the people may be no more as children carried about with every winde of doctrine; nor for want of plenty of pure ſtreames, be forced to drink up the puddle waters of errours and deluſions.
Laſtly, The conſideration of the pragmaticalneſſe of many in theſe dayes, to impoyſon the mindes, and trouble the hearts of Gods people, with ſtrange doctrines and dangerous errours; who doe not onelyonly creepe into houſes to pervert the ſimple, but alſo are ſo bold as to divulge their opinions to the danger of many ſouls, as it appeareth by this Pamphlet anſwered, and the effects it hath wrought: The conſideration, I ſay, of the boldneſſe of ſuch perſons, and of the diſtractions and unſettledneſſe of the hearts of Gods people by occaſion thereof, ſhould ſtirre us up every one in his place, to doe what we can for applying a remedy to this miſerable diſtraction and ſpreading ſore. Let us receive the truth in the love thereof,2 Theſſ. 2.10, 11. 1 Joh. 4.1. leſt God be provoked to give us over to ſtrong deluſions to beleeve lyes. Let us not be ſo fond as to beleeve every ſpirit, but try the ſpirits whether they be of God. Let us labour for ſoundneſſe of judgement, that we may diſcern between things that differ. But eſpecially, that we may procure a generall remedy not onelyonly for our ſelves, but for our whole kingdome alſo. Let us by our repentance, and prayers, and all pious endeavours, religious and civill, help our Religious, Honorable, (and with all praiſe and thankfulneſſe to God ever to be mentioned) Parliament, into whoſe gracious hearts the Lord hath put a ſincere deſire, and ſtirred up to expreſſe an holy reſolution of endeavouring to finde out a remedy to this evill, that their holy endeavours may be bleſſed.
Firſt, earneſtly craving of God, That as he hath been pleaſed ſo farre to honour the Honourable Aſſemblies endeavours, and his poore peoples prayers, as to call together an Aſſembly of Gods faithfull Miniſters, being men of approved pietie, ſinceritie and abilitie: ſo he would vouchſafe to ſtirre them up, direct and inable them, in the feare of God, without prejudice, by the Rule of the Scripture, to examine all ſorts of tenents that are controverted in the Church, giving libertie to every one that hath any thing to ſay for the truth (though but in pretence) to ſpeak their minde freely; that ſo Gods truth being cleared, and eſtabliſhed, and errour unmasked and ſuppreſſed, Gods peoples hearts may be quieted. That this means is likely by the bleſſing of God to prove effectuall, if our ſinnes doe not hinder and deprive us of it and its expected bleſſing, may appeare by Chriſts promiſes Matt. 18.18, 19, 20. and the Apoſtles practiſe together with the Primitive Church, Act. 15.1, 2, 3. to 32.
Secondly, Let us penitently, humbly and heartily crave of God, his bleſſing on his ſervants endeavours, for the ſettling of an able, painfull, and godly Miniſtery in this Land, and rooting out of the ignorant, idle, and ſcandalous Miniſtery, (ſeeing the abounding of this, and the want of that, hath been a principall cauſe of ignorance, errour, Popery, Separation, and Anabaptiſme in the Land.) That every Congregation being furniſhed through Gods mercy (if we may be accounted worthy ſuch an happineſſe) with a faithfull Miniſtery, and Gods pure Ordinances, might be faithfully inſtructed in the truth of God: So that all Superſtition and Reliques of Popery on the one ſide being rooted out, and all phantaſticall opinions on the other ſide, confuted and exploded, Gods people may be guided in the even and cleare way to heaven; ſo that they may neither turne to the right hand nor to the left.
Thirdly, We ought by our prayers, Repentance and all holy endeavours to promote and help forward that Religious deſigne of ſettling Church Government,1 Tim. 1.4. Rev. 2.2. and the Diſcipline of Ieſus Chriſt amongſt us. That an Authoritative charge may be laid on them that bring in ſtrange doctrine, that they proceed not to diſturbe the Church. And thoſe which ſay they are Apoſtles but are not, may be found lyers. That by it all truth, pietie, and ſinceritie, may be eſtabliſhed, approved, and maintained, with all means furthering the ſame. And that all things that tend to the maintaining of ſuperſtition, profaneneſſe, and ignorance, and occaſioning of diviſions, jarres, and ſeparations, may be removed. That theſe things have been, and ſtill are intended and laboured for, by that Honourable and Gracious Councell, and that Religious and Learned Aſſembly, we have had large teſtimonies. It remaines, that we finde out and remove (as much as lyes in us) what hinders ſuch a mercy, moſt humbly and earneſtly intreating our gracious God, on whoſe bleſſings depends the ſucceſſe of all holy endeavours, and in whoſe hands are the hearts of all men: That he will ſtill proſper the labours of his ſervants, and ſtirre up the hearts of thoſe whoſe concurrence in this moſt Chriſtian deſigne is of great concernment, to joyne with them, and further them therein: and remove out of the way whatſoever are the impediments thereof.1 Cor. 1.10. That ſo occaſions of diviſions being removed, we may be perfectly joyned together in the ſame minde, and in the ſame judgement,Eph. 4.3. and 12, 13, 14, 15. in the truth. Endeavouring to keepe the unitie of the ſpirit in the bond of peace. That ſo the body of Chriſt may be edified; till we come in the unitie of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. That we henceforth be no more children toſſed to and fro, and carryed about with every wind of doctrine, by the ſleight of men, and cunning craftineſſe, whereby they lye in wait to deceive. But ſpeaking the truth in love, may grow up in him in all things, which is the head, even Chriſt: to whom with the Father, and the holy Ghoſt, three Perſons, but one onelyonly wiſe God our Saviour, be all Glory, and Majeſtie, Dominion and Power, now and ever. AMEN.
FINIS.
End of the text · William Cooke, Answer to a Treatise Entitled The Vanity of Childish Baptism (1644)