Vindication of Baptizing Believers Infants, Chapter 1
CHAP. I.
THe preſent Tenent (ſaith Mr. Tombes) according to which Infant-Baptiſme is practiſed, is,Exercitation. Section 1. that the Infants born of Beleevers are univerſally to be baptized. This Doctrine, and practiſe conformable, is doubtfull to me, by theſe arguments.
1 That which hath no teſtimonie of Scripture for it, is doubtfull; but this Doctrine of Infant-Baptiſme hath no teſtimonie of Scripture for it, ergo it is doubtfull.
1 We put in caution; that we ſay not Infants, but Infants of beleevers may be baptized.
2 We retort, Animadverſ.that inſtitution againſt which there is no prohibition, is doubtfully laid aſide. But there is no prohibition againſt the inſtitution of giving the 1. ſigne, or ſeal to beleevers children, whileſt children; ergo it is doubtfully laid aſide; as the Anabaptiſts teach and do.
The minor (ſaith he) is proved by examining the places that are brought for it, which are theſe. Gen. 17.7. &c. Act. 2.38, 39.Exercitat. Sect. 1. 1. Cor. 7.14. Mar. 10.14.16. Act. 16.15.32.1 Cor. 1.16.
We anſwer,Animad. that the confirmation of our minor is proved by examining the Exercitators examinations of thoſe Scriptures that are brought for the baptizing of beleevers children, or infants.
The argument from Gen. 17.7,Exercitat. Sect. 1. &c. hath ſo many ſhapes, that I may take up here that ſpeech, With what knot ſhall I hold ſhape-changing-Proteus?
We are ſorry that Mr. Tombes ſhould compare an endeavour fully to draw forth the marrow of a text of Scripture (which every where abounds with ſence) to a poeticall fable touching Proteus. Animadverſ.If Mr. T. will juſtifie that, we may with more boldſhip 1 ſay of Mr. T. himſelf, that had he been an Vliſſes he might have conſtrained Proteus, or a Gordius, he might have knit a knot upon him (whoſoever he be) that could not be untyed. 2 That if the man for baptizing beleevers infants be a ſhape-changing-Proteus, what then is the Anabaptiſt, touching the point in hand, and in his anſwers to the text now in queſtion, to wit, Gen. 17? For ſometimes he ſaith that this Covenant with Abraham is a fleſhly Covenant;So Mr. B. S. P. &c. ſometimes a temporall Covenant; ſometimes a ſpirituall covenant; and if a ſpirituall, ſometimes he ſaith it is a covenant of works: ſometimes he confeſſeth it is a covenant of grace in part. But then one while he doubts whether ſeed here doth not onelyonly ſignifie Chriſt? another while, if it doth ſignifie more, whether it be not onelyonly a particular covenant to Abraham? To all which (ſeeing Mr. T. hath occaſioned us to mention them) we deſire to ſpeak a little, before we come to Mr. Tombes his anſwers.
The Apoſtle makes but two Covenants, Anſw. 1 1. of works, and 2. of grace, and this of grace twofold in the adminiſtration, viz. Old and New. Hebr. Chap. 8. Chap. 9. where the Apoſtle makes it his buſineſſe to ſet down all the main differences between the old and new Teſtament-adminiſtration of the covenant of grace: but never mentions this of the Anabaptiſts; that children of beleevers were to be ſigned with the 1. ſigne of the old, in the old Teſtament, and not with that of the New, in the new Teſtament.
But to anſwer. 2 more particularly to the ſeverall reaſons.
Obj. 1.P. H. Whether not fleſhly, becauſe its a ſigne in the fleſh.
A. So is Baptiſme and holy Supper fleſhly or carnal in the ſigne.
The outward ſhell of an ordinance may be carnall; when the ſubſtance is ſpirituall. Hebr. 9.10. See v. 9. yea ſee in the Apoſtles expoſition of the whole Ceremoniall Law throughout the Epiſtle to Hebr.
Ob. 2. Whether not a temporall covenant i. e. of temporall things.
As,
1 Whether not of giving Canaan onelyonly, ſo Gen. 17.W. S. v. 8. Or,
2 Whether not of making Abraham a father of many nations. D. P.So Gen. 17. where it is mentioned three times, v. 4. v. 5. v. 6. compare Rom. 4.11. Heb. 6.14.
A. You ſee in the Goſpel that the body of the Covenant of grace is, God is our God in Chriſt. But the appendices of temporals if taken in the ſhell as, Seek firſt the kingdom of God, and all other things ſhall be added to you. Matth. 6.33. And all things ſhall work together for good to them that love him; to them that are called according to his purpoſe. Rom. 8.28. And I will not leave you nor forſake you. Hebr. 13.5. do not make two covenants, nor doth the latter make void the former. And as conſidered in the kernel they relate to heaven: bleſſed are ye that ſhall eat and drink in the kingdom of heaven. Luk. 22.32. Behold I and the children. Hebr. 2.13. If our earthly tabernacle: &c. 2 Cor. 5.1. and ſo fit to be joyned as appendices to heaven. All our mammon made friends to us towards heaven. Luk. 16.9. So in the old Teſtament, Canaan and children. Conſidered in the ſhell. But in the meaning, Canaan ſignifies the Church militant, Jeruſalem above, Gal. 4.26. And triumphant, If Jeſus had given them reſt. Hebr. 4.8. And children ſignifie that among them Chriſt ſhould come, Gen. 22. compare Gal. 3. And that many children ſignifie he ſhall have many beleevers to his children, Rom. 4. And therefore hath faith in uncircumciſion that he might be the father of the Gentiles that beleeve: Ibid. Rom. 4. and therefore theſe well ſuited with the Covenant of grace.
Therefore to that Gen. 17. touching Abrahams poſteritie, the Lord ſpeaks in that order.
1 To ſettle Abrahams faith and comfort with many priviledges.
2 Deſcends from temporals in the ſhell, to ſpirituals in ſubſtance.
3 In order of nature. 1 Abraham muſt have children, then Chriſt, then comes the great part or baſis of the Covenant, v. 3. In Chriſt I am thy God. Its uſually in the Hebr. to name laſt, the main thing to be ſpoken of.
2 To that Rom. 4.11. its plain to have many children is made a part of the covenant of grace; and the reaſon is ſhewed, that he might be the father of all that beleeve, which is a ſpirituall thing.
3 To that Hebr. 6. its clear of an additionall promiſe by oath made, Gen. 22. not of the main Covenant.
3 Whether not a covenant of works. As a manuſcript would have it. Anſ. No, ſo expreſly, Rom. 4.11.
Obj. He ſaith that there, Gen. 17. it is ſaid, if they did break his covenant on their part, he would be no more their God, but curſe them, v. 14.
Anſ. 1. The covenant of works they brake long afore in paradiſe, Rom. 5. Therefore was this covenant added. 2 He doth not cut them off for breaking the Covenant once taken, but if they did not enter into it, which was to break the command of entring into covenant. Ibid. Gen. 17.14. So in the Goſpel, He that beleeveth not ſhall be dammed. Joh. 3. And except a man be born again of water and the ſpirit he ſhall not enter into the kingdom of God. ibid Joh. 3.
But grant, ſay ſome, it be a covenant of grace, yet, ſay they, the queſtion is, 1 whether by ſeed is not meant Chriſt. As the Apoſtle expounds, Gal. 3.16.
Anſw. That in Gal. 3.16. relates to Gen. 22.11. of Gods oath to Abraham; not of the form, or ſigne, or adminiſtration of the Covenant. Gen. 17. For in Gen. 17. is no ſuch expreſſion. But Gen. 22.18. it is expreſſed according to this of the Apoſtle.
Obj. It is ſaid, Gen. 17.19.21. My covenant will I ſtabliſh with Iſaac, that is, with Chriſt, for an everlalting covenant.
Anſ. Where it is ſaid, that with Iſaac, that is, Chriſt, the covenant ſhall be eſtabliſhed; the holy Ghoſt ſpeaks of the efficacie of the covenant, ſhewing wherein and whereby the covenant ſhall be effectuall; namely, by faith in Chriſt. But where it is ſaid, Gen. 17.7.9. I am the God of thee and thy ſeed, thou ſhalt keep my covenant therefore, to circumciſe all the males of thy houſe, it is ſpoken of the outward adminiſtration of the ſigne of the covenant. So that in the ſame chap. where the holy Ghoſt intimates the efficacie of the covenant to be onelyonly with Iſaac in Chriſt; yet doth he command the outward adminiſtration of the ſigne to all the males in Abrahams honſe, yea to Iſinael, though to him the covenant ſhould not be eſtabliſhed, as it is expreſſed, v. 18, 19, 23, 21, 22.
☞ The want of the obſerving this diſtinction between the efficacie of the covenant, and the form and outward adminiſtration of the ſigne of the covenant is that which hath bred much of the diſpute between the Anabaptiſts and us. I wiſh therefore it may be weighed, for the Scripture is very clear in it to me touching every ordinance. Concerning the word, the adminiſtration is, Go preach to every creature, Mark 16. But of the efficacie it is ſaid, Heb. 4.2. The word profits not without faith. The form of baptiſme is, Baptize in the Name of the Father, and of the Son, and of the holy Ghoſt. Matth. 28.19. But of the efficacie we have other expreſſions, Rom. 6.3, 4, 5. viz. Baptized into Chriſt, baptized into his death, buried with him, planted into his death. And Mat. 3. baptized with the holy Ghoſt, and with fire. So the form of adminiſtration of the Lords Supper is, Take, eat, this is my body which was given and broken for you, do this in remembrance of me. Mat. 26.26. Luk. 22.19.1. Cor. 11.14. But of the efficacie it is ſaid in other words, The bread that we break is the communion of the body of Chriſt. 1 Cor. 10.16. And ye ſhew the Lords death till ye come. ibid. And ye are all one bread, 1 Cor. 10.17.
Sutably we have it in Scripture, that many partake of the outward adminiſtration, that partake not of the efficacie. Judas partook of the adminiſtration of the word, and the paſſ…over: Simon Magus and Ananias of baptiſme, Iſmael of circumciſion, and ſome intimated to partake of the outward adminiſtration of the Lords Supper, 1 Cor. 11. all which might not partake of the efficacie.
So that for the inward efficacie, we muſt leave that as a ſecret to Goa, to work it upon us, and in us, when, and how, and how much he pleaſeth, whether we are baptized whiles infants, or when ripe of yeers; whether we hear the word as men, or children; and ſo in the reſt of the ordinances; But for the outward adminiſtration and participation, we muſt keep cloſe to the expreſſe inſtitution, not ſtraightning or widning it, but to take it up as God layes it down. They Matth. 3. come to Johns baptiſme; and are baptized according to the inſtitution, v. 6. with water. But after they were baptized, he tels them that Chriſt muſt baptize them with the holy Ghoſt, the ſpirituall fire. v. 11.
Obj. If a covenant of grace, whether it was not a particular covenant to Abraham; and not to be extended further; becauſe it is clothed with many circumſtances which will ſuit onelyonly with Abraham, and fit him onelyonly.
Anſw. This covenant was made with Abraham as a father, and exprefly extended to his ſeed. And as he beleeving, the covenant runs to him and his naturall ſeed, whiles infants, I am the God of thee & thy ſeed. Gen. 17: ſo other Gentiles beleeving, being Abrabams ſeed, (as the Apoſtle expounds the intent and meaning of the covenant, Rom. 4. Gal. 3.) the Covenant runs, to them and their naturall ſeed while infants.