Account of a Late Debate at Lime, Chapter 1

Account of a Late Debate at Lime · Chapter 1

p. 9CHAP. I. QUEST. I. Whether it be the Will of GOD that ſome Infants, viz The Infants of Viſible Bellevers ſhould be Baptized?

p. 10With reſpect to … which We Affirmed. They Denyed… …o that you already ſee the firſt thing lying before me for Proof, was the following Poſition, Viz.

1 P. That it is the Will of GOD that ſome Infants be Baptized. By ſome Infants here, was ſaid to be intended the Infants of Viſible Believers: And for proof of this, Two Arguments only were offe…d, the former of which you have in the following Syllogiſms, Viz.

1. Argument. If there be a Divine Command for Baptizing ſome Infants, viz. The Infants of Viſible Believers, then its the Will of GOD they ſhould be Baptized.

But there is a Divine Command for Baptizing Some Infants, viz The Infants of Viſible Believers:

Therefore its the Will of GOD they ſhould be Baptized.

The Conſequence of the firſt Propoſition you ſee admits not of Denial. If there be a Divine Command for Baptizing the Infants of Viſible Believers, and Divine Commands are Evidences or Expreſſions of the Divine Will in any caſe, then it neceſſarily follows its the Will of GOD they ſhould be Baptized. Accordingly the Minor or Second Propoſition was what Mr Wightman denied, which you ſee was this, Viz. That there is p. 11a Divine Command for Baptizing ſome Infants, Viz. The Infants of Viſible Believers.

And for proof of this I offer'd,

2. Arg. If there be a Divine Command for Baptizing Diſciples of CHRIST, then there is a Divine Command for Baptizing the Infants of Viſible Believers.

But there is a Divine Command for Baptizing Diſciples of CHRIST:

Therefore there is a Divine Command for Baptizing the Infants of Viſible Believers.

For proof of the Minor or Second Propoſition, Viz.

That there is a Divine Command for Baptizing Diſciples of Chriſt, I alledged Mat. 28. 19. Go ye therefore and Teach all Nations, Baptizing them, &c. Or as it is in the Original, Go ye therefore & Diſciple all Nations, or make them Diſciples, &c. This Mr. Wightman owned to be a full proof of that Propoſition, and accordingly denied it not; but the Conſequence of th… Major or Firſt Propoſition was what he here denied; ſaying that tho' there be a Divine Command for Baptizing Diſciples of CHRIST, it doth not thence follow there is ſuch a Command for Baptizing the Infants of Viſible Believers. For proof thereof the Conſequence I ſaid,

p. 123. Arg That it availed or was good in caſe the Infants of Viſible Believers are Diſciples of CHRIST.

But the Infants of Viſible Believers are Diſciples of CHRIST.

For proof of which I ſaid,

That if by the Holy Spirit in the Scriptures they are called Diſciples, then they are ſo:

And that they are ſo called or …iled in the Scriptures, I Inſtanced in thoſe words of Peter in the Council at Jeruſalem, Acts 15.10. Now therefore why Tempt ye GOD to put a Yoke upon the Ne…k of the Diſciples, which neither our Father… nor we were able to bear? Where by the word [Diſciples] I ſaid is intended, in part at leaſt, the Infants of Viſible Believers, as is manifeſt from the Yoke there ſpoken of, as what thoſe falſe Teachers endeavoured to impoſe which was the Obſervation of Circumciſion after the manner of Moſes, together with the whole Law: This Mr. Wightman denyed, and ſaid it intended only Adult Perſons, or ſuch Gentiles as being of Years of Diſcretion had came over to Chriſtianity, ſaying that ſuch only of the Gentiles were Circumciſed, to prove it quoted Joh. 7.22 — And ye on the Sabbath Day Circumciſe a Man. To which Mr. Adams replyed, that by the word (Man) in the Text is intended a p. 13Man or Male Child, & that CHRIST in thoſe words has reference to the cuſtom of the Jews in obſerving the Law of Circumciſion, which was to Circumciſe a Child on the Sabbath, when that happened as it often did, to be the eighth day from the Child's Birth which gave riſe to that ſaying among them, Circumciſio pefli… Sabbatum.

Reader, Thou ſee… …he Debate now was about the meaning of this word [Diſciples] Acts 15.10.— whether it intend only ſuch Gentile Believers as were Adult, or of Years, or their Seed together with them; and that the whole matter in Controverſy was determined by the Reſolution of this. Mr Wightman own'd there was a Divine Command for Baptizing Diſciples of Chriſt; and conſequently that if the Seed of Viſible Believers are Diſciples, its the will of GOD they ſhould be Baptized: But this he denied and ſaid that Acts 15 10. did not prove they are Diſciples, but by that word intended only Adult Gentile Believers. I affirmed the contrary and ſaid it included their Seed alſo with them. Here Mr Moderator Hitchcock perceiving matters were like to bear hard on Mr Wightman, came in to his Aſſiſtance in this Exigence, & roundly aſſerted with him that the word (Diſciples) in the Text could intend no more than p. 14ſuch Adult Gentiles as had embrac'd Chriſtianity, and to prove it read the preceding Context; in doing which he particularly and with much Emphaſis obſerved to us the Terms [Brethren, Ye, and Them,] in ver. 15 confidently aſſerting that as thoſe Terms all ſignified or intended the ſame Perſons, viz. Adult Gentile Believers, ſo they were the only Perſons called [Diſciples] ver. 10 To which I replyed it was true that the Brethren ſpoken of ver. 1. were the only Perſons to whom thoſe Judaizing Teachers then taught that Doctrine, and would have perſwaded of the neceſſity of obſerving Circumciſion and other works of the Law in order to Life, but that they were not the only Perſons on whom they would have impoſed that Yoke was evident from the ſame ver. with ver. 5. whom they tell us that the taught and would have perſwaded them of the neceſſity of obſerving Circumciſion after the Manner or according to the Law of Moſes, and of keeping the whole Law, in order to Salvation. And to ſet this matter in a clearer light told him the caſe was this, viz. That as in that day there were both of Jews and Gentiles who by the Preaching of the Goſpel were brought over to an Embracement of Chriſtianity, So of the former, viz. The Jews, there were many who ſtill retained p. 15… Zeal for Circumciſion according to the …aws or Manner of Moſes and for the whole Law, and thought them neceſſary to be obſerved by Chriſtians together with Faith in order to Salvation Acts 21 When Paul had related to James and the Elders at Jeruſalem the things GOD had wrought by his Miniſtry among the Gentiles, tis ſaid ver. 20 That wh…n they h…d it they Glorified the Lord, and ſaid unto him, Thou ſeeſt Brother how many Thouſand Jews there are which believe, and they are all Zealous of the Law, i. e. of Moſes. They did not ſo fully as they ſhould underſtand that CHRIST was the Subſtance of all thoſe Shadows, & conſequently that by his Coming and Death he had put an end to them, and therefore they retained a Zeal for them ſtill. Some of this ſort of Judaizing Chriſtians were thoſe ſpoken of ver. 15. who came down from Judea to Antioch and taught the Gentile Converts or Proſelytes there, the neceſſity of obſerving Circumciſion after the manner of Moſes, and of the whole Law, and thus they did in other Churches too. Now what was the Circumciſion of Proſelytes or Gentile Converts that was after the Manner or according to the Law of Moſes? Was it not that they themſelves and all their Males, Old or Young, ſhould be Circumciſed inſtantly before they eat the Paſſover, and that their p. 16Children afterward ſhould be ſo …o when Eight Days Old? See Exod, 12… 48, 49 Nu… … 14. — This was the Circumciſion they …ught theſe Brethren or Gentile Conventa the neceſſity of, and his together with the obſervation of the whole Law… was the Yoko they endeavoured to impoſe, from whence tis manifeſt thoſe Brethren themſelves … not the only Perſons on whom they would have impoſed this Y ke and conſequently not the only Perſons intended by Diſciples, ver. 10. but their Children alſo, whither of Adult Years or but New Born. And for further proof of this Added.

4. All thoſe on whoſe N…s thoſe Judaizing Teachers would have lay'd this Yoke were Diſciples.

But ſome, you the moſt of thoſe on whoſ… Mecks they would have laid this Yoke were the Children of the Brethren ſpoken of ver. 1.

Therefore thoſe Brethren themſelves were not the only Perſons intended by Diſciples ver. 10. but their Children alſo.

The former Propoſition is evident in-as-much as the Apoſtle makes no diſtinction of the Perſons on whoſe Necks thoſe Teachers would have laid the Yoke, calls them all Diſciples without diſtinction: And that the Children of the Brethren ſpoken of ver 1. were the moſt of thoſe on whoſe Necks they would p. 17the Law of Moſes. To this, I remember not that any Reply was made, either by the Moderator or Mr. Wightman, tho' urged to it.

Whereupon having been interrupted in delivering the Argument; and thereby the Evidence of it being obſcured, I ſumm'd it up in a few words to th… effect, viz That Mat. 28.19 is a plain command for Baptizing Diſciples, and therefore a plain diſcovery of the Divine Will that the Infants of Viſible Believers ſhould be Bap…ized, in caſe they are Diſciples: Which whether they are or not, the Word of GOD muſt Determine. If that Honour them with that Name or Title, calls them Diſciples, the… doubtleſs they are ſo, and that it does ſo ſtile or call them, I alledged for an Inſtance, Acts 15 10. where by Diſciples the Apoſtle muſt intend all thoſe on whoſe Necks the fa…ſe Teachers ſpoken of in the C…text, would I have Impoſed the Yoke of Circumciſion and keeping the Law of M…es; the main part of which its manneſt were the Children of the Brethren or Gentile Converts there ſp…ken of From whence this Concluſion muſt neceſſarily fo…w, viz. That its the Will of GOD that the …h…dren of Viſible Believers ſhould be Baptized: To this I annex'd a ſhort Diſcourſe on the p. 18Term [Diſciples] ſhewing that the Scriptures apply or uſe it in a greater Latitude than our Adverſaties in this matter of Infant Baptiſm ordinarily underſtand it, that as its a Relative term, and ſignifies one taken into the Church or school of CHRIST, and is there either actually under inſtruction and diſcipline, or elſe there in order to it, ſo the Scripture uſes it in ſuch an extenſive ſenſe, as including both, and does not limit it to Perſons already In…ructed or Taught, various laſtances of which were given. And here ends what was ſaid on the firſt Argument. The ſecond follows,

2. A. Its the Will of GOD, that all thoſe that belong to the Church, ſhould be by Baptiſm received to a more Viſible Memberſhip in it.

But ſome Infants, viz. The … of Viſible Believer, belong to the Church.

Therefore its His ſhall that by Baptiſm they ſhould be received to a more Viſible Memberſhip in it. Here Mr Wightman ſay'd me the Labour of groving the Major or Firſt Propoſition, by readly owning of it, it being what as he ſuppos'd his own Pra…tion was agreable to: However ſince there may be ſome who may deny or doubt of it, I'll here inſert what I had in readineſs to offer for proof of it, had he put me upon it. … the Church here I intend the … Viſible Church; by p. 19belonging to it, I intend a real tho' more obſ…re Memberſhip in it. As a Souldier is in a ſenſe a King before the Solemnity of Crowning, taking the Oath, &c. ſo are Perſons really, tho' more obſcurely, Members of the V…ſible Church before Baptiſm, otherwiſe they are not to be Baptized. By being received to a more Viſible Memberſhip in that Viſible Body, I intend the performance of ſome Act or Acts whereby Perſons have fixt on them ſome Mark or Badge common to the reſt of the Viſible Members of that Body, and are thereby Veſted with a more Viſible Memberſhip with or among them than they had before; as a Souldier by receiving the Livery of this or the other Regiment becomes a more Viſible member of it. Now this I ſay is Baptiſm, and that its the Will of GOD that all thoſe who belong to the Church ſhould in this way be received to ſuch Viſible Memberſhip in it, is evident becauſe we have neither Pre…ept nor Example for any other way of Admiſſ… … ſince CHRIST Ordained Baptiſm. I Preſume none will pre end Precept for any other way; … as for example 'tis equally certain we have …ore. All hoſe we rend o… A…mitted to this more V…ſible Memberſhip were Admitt … in this way, viz. By p. 20Baptiſm, Thus the three Thouſand, Act. 2. The San a…tans, Simon Magus and the Eunuch, Acts 8. Saul or Paul, Acts 9, Cornelius and his houſhold, Act, 10 …ydia, the Jaylour and their houſholds, Acts, 16 The Corinthians ch. 18. and thoſe ſpoken of ch. 19 and finally the houſhold of Stephanas, 1 Cor. 1.16. All theſe came to this more V…ſible Memberſhip by this way or means, Nor have we, that I know of, any Example or Inſtance of any other way or mode of admiſſion to it. All that which with any ſhew of reaſon can be objected againſt this Propoſition is this, viz. That altho' it be the Will of GOD, that all thoſe that belong to the Church, ſhould be admitted to this more viſible Memberſhip in it, and that by Baptiſm, yet it no where appears it ſhould be done preſently, or as ſoon as they thus belong to this Body; but on the other hand, that as Baptiſm is our liſting, engaging Sign, its F…is Will it ſhould be delayed t…ll Perſons are ab… to underſtand what they do in it: And if any thus object, I Anſwer,

(1) We are for this as much without the Warrant of any Precept or Example, as in the but new mentioned caſe, Let ſuch as pretend ſuch delay is the Will of GOD, prodace a Precept for it, and I have done: and as for Example, all the Examples we have p. 21in Scripture of Perſons Admiſſion to this more viſi…le Memberſhip, areſt… …gainſt it; as is evident in the Inſtances but now mentioned. In all which we find the Perſons there ſp…ken of, no ſooner Became ſuch as belonged to the viſible Church, than their Admiſſion to a more viſible Memberſhip in it was Solemnized by Baptiſm As for the Three Thouſand, Acts 2. no ſooner did they become Heirs of the Prem…ſe than they were Baptized, it was the ſame day, not delayed ſo much as till the Morrow The Eunuch was Baptized in his Journey, without delay one Day or Hour after he became a Diſciple or Member of this Body, Acts 8. So was Saul as ſoon as he roſe from his Blindneſs, upon the words of …nanias, Acts 9. So was Cornelius and his Friends, Acts 10. And ſo likewiſe Lydia and her Houſhold without delay, and the Jaylour and his the ſame Hour of the Night, Acts …6 and ſo of the reſt. If it be ſaid theſ… are all inſtances of the Admiſſion of Perſons of Adult or Diſcreet Years, and ſo rather Arguments for …he delay of this Admiſſion till that time,

Anſwer this is more than any one can …rove, nor have we any reaſon to believe it, …hat the Houſholds of Lydia, the Jaylour, Stephanas were all made up of Perſons of Adult Diſcreet Years only, we have no reaſon p. 22to believe, but the contrary. But more of this by and by.

(2) The Command for Baptizing Diſciples without delay is expreſs, Mat. 18 19, 20 Go Diſciple all Nations, Baptizing them But all thoſe that thus belong to the Church are Diſciples, they are of the S…o… of CHRIST and therefore Diſciples This is what I had to offer for proof of the firſt Propoſition, had I been put upon it, but Mr. Wightman owning of it ſpared me, as I ſaid the pains.

The Minor or Second Propoſition was what he denyed, viz. That ſome Infants, viz. The Infants of viſible Believers, belong to the viſible Church, and are to be received to a viſible Memberſhip in it. And for proof of this I added,

2. If by the Merciful gift and appointment of GOD, not yet Repealed, ſome Infants, viz. The Infants of viſible Believers did once be…ong to the viſible Memberſhip in it, then they still in like manner belong to it, and as ſuch are to be thus Admitted.

But by the Merciful gift and appointment of GOD not yet Repealed, ſome Infants, viz. The Infants of viſible Believers did once belong go the viſible Church, and as ſuch were admitted to this viſible Memberſhip i… it,

p. 23Therefore they ſtill belong to it; and as ſuch are to be thus admitted to this viſible Memberſhip in it.

You ſee the Minor or Second Propoſition only admits of my debate or doubt, & accordingly was what Mr. Wightman here denied;

Saving, The Merciful Gift or Grant of GOD whereby ſome Infants of Old were of the Viſible Church, was now Repealed; and that we are now under another Diſpenſation, under which the Promiſe or Grant of Church-Memberſhip was not to the believing Parent & his Seed, as under the former or legal Diſpenſation it did; & by Conſequence a diſpenſation under which the Child can claim nothing by virtue of any Right or Priviledge of its Parents: And for proof alledg'd thoſe words of John the Baptiſt to the Phariſees and Sadducees, that came to his Baptiſm, Mat. 3.9. Think not to ſay within yourſelves we have Abraham to our Father; for I ſay unto you that GOD is able of theſe Stones to raiſe up Children unto Abraham. I muſt confeſs I'm ſomewhat aſham'd to relate what Reply I made to this, & yet I find ſince its the ſame that ſome others, & they Great and Good Men too, have made before me 'Twas this, viz. That neither under the former nor preſent Diſpenſation of the Covenant, this Gift or Grant of GOD p. 24did ſo ſettle the Right of Priviledge of Church. Memberſhip on the Children of viſible Believers as that they could not by any means afterward diveſt themſelves of it; they might afterward notwithſtanding by their Sin cut themſelves off, and that theſe Phariſees and Sadducees had done ſo, for which reaſon it was that John calls them a Generation of Vipers, and tells them 'twas but vain for them to pr…end to any thing on the Score of their Deſcent from Abraham. This in ſhort was my Reply to this, which every intelligent Reader ſees is not only Abſurd, but what is worſe Untrue, ſince as bad as thoſe Phariſees & Sadducees were, yet they had not then diveſted themſelves of their Church-Memberſhip, but were of the viſible Church or People of GOD, However it paſs'd with my Antagoniſts well enough, and for ought I know was received for good Divinity. But tho' it did ſo, yet I'll now be ſo juſt to Mr. Wightman and his Brethren, as to give a better Reply, and that ſhall be in the words of Learned and Pious Mr. Pool on the Text, which when they read I make no doubt they'll ſee its not to the Buſineſs. And think not to ſay within your ſelves, me have Abraham to our Father, &c. On which his words are theſe, viz. All Hypocrites bear p. 25up themſelves with ſomething upon which they promiſe good to themſelves and a freedom from the Judgments of GOD. The Jews reſted much upon their deſcent from Abraham, as appears alſo from Joh. 8.39. By which means they Entituled themſelves to the Covenant, Gen. 17. Extended to his Seed as well as to himſelf; as alſo to the name of the Church, Abrahams Poſterity by Iſaac, being all the viſible Church which GOD had upon the Earth at that time. Thus he. To which he adds, It is the great Work of Miniſters to drive Hypocrites from their vain Confidences, this John doth here; as if he ſhould ſay, I know what you truſt to, you think with your ſelves that becauſe you are the only Church of GOD upon the Earth, Judgment ſhall not come upon you, GOD would then have no Seed of Abraham to ſhew Mercy to and to keep his Covenant with; but miſtake not, GOD of Stones if he pleaſe can raiſe up Abraham a Seed to keep Covenant wi…h. Thus Mr. Pool, And this dou…ſs is a good Gloſs upon the Text, …nd i… ſo, what is here to prove the Repeal …f the Ancient Gift or Grant of Church-Memberſhip to the Children of viſible Believers? Yea is it not a good proof of the Contrary? p. 26Here alſo he bro't in the Allegorical Diſcourſe of the Apoſtle Gal. 4. concerning Sarah and Hagar, Iſaac and Iſhmael, ſignifying the two Covenants of the Law and Goſpel, or rather the ſame Covenant under its former and preſent Adminiſtrations. To which it was thought enough to ſay, that though it was an evidence we liv'd under a Diſpenſation different from what the Jews of old did, yet there was nothing in that Diſcourſe of the Apoſtle in which the moſt Sagacious eye could diſcern any deſign he had to intimate any difference between that Diſpenſation of the Covenant and the preſent, as to the matter of Infants-Church-Memberſhip. To the ſame end finally he alledg'd Gal. 3.7. Know ye not therefore that they which are of Faith, the ſame are the Children of Abraham. And ver. 9. if I miſtake not, So then they which be of Faith are Bleſſed with Faithful Abraham To which Texts I anſwered to this effect, ſaying, That altho' they aſſure us that none are Bleſſed with Faithful Abraham, i. e. Juſtified and Saved as he was, but ſuch as trace the ſteps of his Faith, yet have nothing in them holding forth a repeal of the Gift of Church-Memberſhip to Children. Tho' they are a good Evidence that the Internal and Saving Bleſſings of the Covenant are diſpenſed only to p. 27the Faithful, yet in no wiſe that the Covenant conſidered in its External or Viſible Adminiſtration and Bleſſings, of which, Viſible Church-Memberſhip is one, belongs only to them. There is an External as well as an Internal Covenant, a Viſible as well as an Inviſible Church, and tho' all Viſible Believers and their Seed are not Iſrael and the Children of Abraham in the ſenſe of the Apoſtle here, yet they are Iſrael and the Children of Abraham in another ſenſe, viz. As being Heirs of Inheriting the ſame External Covenant and Bleſſings that he did, for unto them all does the ſame Promiſe and Covenant belong, I'll be thy GOD and the GOD of thy Seed, Gal. 3.16 As it was of old under the Legal Adminiſtration of Abraham's Covenant, ſo its now under the preſent Adminiſtration of it, As then it was a Truth, that thoſe only were Bleſſed wi…h Faithful Abraham, ſpeaking with reference to the Internal and Saving Bleſſings of it, that trode in the ſteps of his Faith, & yet as the ſame time ſpeaking of the Covenant in the External and Viſible Adminiſtration & Bleſſings of it, it was true ſtill what the Apoſtle tells us of Iſrael in general Rom. 9 4. That to them belonged the Adop…ion, and the Glory, and the Covenants, and the giving of the Law, and the Service of GOD, & the Promiſes. p. 28So tis now, tho' they only are Bleſſed with the Internal and Saving Bleſſings of the Covenant, as Abraham was, that Imitate his Faith, ve…th: Ex…ernal Covenant and Bleſſings of it, of which as I ſaid, Viſible Church-Memberſhip is one, …e the Inheri…ance of all his Viſibly Spiritual Seed, of which the Infants of V…ſible Believers are a main part. To this I rem…mber not that any Anſwer was given. Whereupon I proceeded to prove that this Merciful Gift of G…ant of Church-Memberſh…p of old, made to the Children of viſible Believers is not Repealed, but ſt…ll remains good to them, and that therefore they are to be received by Baptiſm to this more viſible Memberſhip. And here with Mr Bax…er in the l…ke caſe, I took my proof from Rom …I—In which Chapter throughout almoſt, the Apoſtle treats of the rej…ction of the Jews from their Viſible Covenant or Church State, becauſe of their unbelief diſcovered in their rejecting Chriſt & the Goſpel Many of the J…wiſh Nation did believe, entertain Chriſt and his Goſpel …cts. 2 41. and 21.20. &c. But the main Body of them did not, and theſe at length for their Unbelief and Rejection of CHRIST were Rejected from being GOD's Viſible Covenant People, or wh…ch is the ſame, broken off from their Viſible Church Scate. This p. 29is the m…in Argument of the Chapter, … in handling of it, as he ſhews, h…s their rejection was not final or with a deſign never to recover them again to their former viſible Church State, but that a time would come when they ſhould again be recovered and repoſſ…ſſed of it. ver. 25, 26. So alſo he ſhews it was not Total, or a rejection of all of them, but that ſome of them ſtill retained their former Covenant Church State, ver. 1—5 And that you may the better underſtand what follows and ſee the evidence of it, remember that the Apoſtle by the term [Root] ordinarily intends Abraham, by the [Olive Tree] he intends the V…ſible Church, by the [Root or Sap of the Root and by the Fatneſs of the Olive Tree] he intends all the Promiſes and Priviledges, the Graces, Ordinances, Spiritual Bleſſings and Benefits which belong to Abraham and his Seed or the viſible Church of GOD. Vid. Pool on ver. 17

The firſt Argument for Proof of the continuance of the Church-Memberſhip, of the Infants of Viſible Believers, in theſe Goſpel Times, was taken from Ver. 17. Thoſe words of it, And if ſome of the Branches be broken off, &c i. e. from the Olive or Church.

From whence I Argued thus, Viz.

p. 30If it was ſome only that were broken off from the Church, then …o the reſt that remained ſtill in it, the Merciful Gift or Grant of Church-Memberſhip to them and their Children was not Replealed

But it was ſome only that were broken off from the Church.

Therefore on the reſt that remained ſtill in i… and their Children this grant was not repealed, but remained good.

That ſome only were broken off, or that this Rejection was not Total or of the whole Jewiſh Nation, I but now obſerved was one thing the evidencing which was one deſign of the Apoſtle in this Chapter. He begins with an evidence of this taken from himſelf, ver I. I ſay then, …ath GOD caſt away his People, i e. All his People? No, GOD forbid, for … my ſelf am an Iſraelite, of the Seed of Abraham, of the Tribe of Benjamin: And I am not caſt away or broken off; and then goes on to give further evidence of the ſame Truth, ver. 5. where he has theſe words, Even ſo then at this preſent time alſo there is a Remnant according to the Election of Grace. Now I ſay if ſome only were b…ken off, then to the reſt that remained not broken off, the Gift or Grant of Church-Memberſhip to them and their Children was not Repealed, and that becauſe this breaking off and Revoking p. 31or Repealing the Grant of Church-Memberſhip, are things inſeparable, the former being the effect of the latter. And that ſome only were broken off, is the very letter of the Text. The only thing that can be ſaid here is that the [Some] here ſpoken of as broken off, we…e all the Infants of viſible Believers with others: And if any be ſo Abſurd as to ſay this, I anſwer with Mr. Baxter, that as the whole Chapter will Confute them, ſo let them further conſider thus as Infants come in with their Parents, ſo they are not caſt out or broken off while their Parents continue in, not even until they are grown up and caſt out themſelves by their Perſonal Sins. Who can imagine that GOD ſhould caſt out or break off the Infants that came in with their Parents, while ſuch Parents remain in the ſame Church? To this Argument no anſwer was given tho', urg'd to it.

I prov'd the ſame.

2. From ver 20. thoſe words of it. Well becauſe of Ʋnbelief they were broken off, &c. From whence I argued thus, viz.

If none of the Jews were broken off but for Ʋnbelief, then believing Jews and their Seed were not broken off, and Conſequently this Gift or Grant of Church-Memberſhip to them and their Seed was not Repealed,

p. 32But none of the Jews were broken off but for Ʋnhelief.

Therefore believing Jews and their Seed were not broken off; and Conſequently this Gift or Grant of Church. Memberſhip to them and their Seed was not Repealed.

The Antecedent of the firſt Propoſition, and the Minor or Second Propoſition are plain in the Text; and as for the Conſequence its Undeniable: For who will ſay that GOD broke …ff or Rejected all the Infants of Believing Jews for the Sin or Unbelief of other Men? He that will not Puniſh the Children for the Fathers Sins, Ezek. 18 will much leſs Pu…iſh them for the Sins of other Men. Here again I urged an Anſwer but none was given.

3 I prov'd it from ver 17, 19, 24 thoſe Clauſes of them, And if ſome of the Branches be broken off, and thou being a wild. Olive Tree wert Gra…ted in among them, and with them partakeſt of the Root and Fatneſs of the Olive Tree, &c The Branches we…e broken off, that I might be Grafted in, &c. If th…u wert cut out of the Olive Tree which is wild by Nature, and wert Grafted contrary to Nature into a good Olive Tree, &c. From whence I argued thus, Viz.

If the Gentiles are Grafted into the ſame Church from which the Jews were broken off, then p. 33our Infants have right of Memberſhip, as their had; and Conſequently the Gift or Grant of Church Memberſhip to the Infants of Viſible Believers is not Repealed.

But the Gentiles are Grafted into the ſame Olive or Church which the Jews were broken off from.

Therefore our Infants have the ſame right of Church-Memberſhip that theirs had; and Conſequently the Gift or Grant of Church-Memberſhip to the infants of Viſible Believers is not Repealed.

If their Church admitted Infant-Members and our Church be the ſame, then ours admits Infant Members alſo. This Argument proves not only that this Merciful Gift on Grant of Church-Memberſhip is not Repealed t… the Seed of Believing Jews, but alſo …hat its extended to the Seed of Belie…ing Gentiles, Hereto I Subjoyned the following Arguments, Viz.

1. That Doctrine which neceſſarily infers all Infants to be Members of the Viſible Kingdom of Satan, is certainly FALSE DOCTRINE.

But that Doctrine that denies any Infants to be Members of the Viſible Church, doth infer or imply that they are all Members of the Viſible Kingdom of Satan.

Therefore us certainly Ealſe Doctrine.

p. 34This is a natural & neceſſary Inference from that …o…rine, becauſe theſe T…o, …iz. the Viſible Chu…ch or Kingd…m of Chriſt, and the Viſible Kingdom of Sa…an divide the World; And all thoſe th…t are not of the one, belong to the other.

2. That Doctrins that takes away all well-grounded h…pes of the Pardon and Salvation of any dying in their Infancy, is certain…y Falſe Doctrine.

But that Doctrine that denies any Infants to be Members of the Viſible Church, takes away all well grounded H…pe of the Pardon and Salvation of any dying in their Infancy

Therefore it is certainl… Falſe Doctrine.

To which laſt Argument no anſwer could be obtained of them, tho' repeatedly u…ed to it Whereupon, as before, or the benefit of the by-ſlanders, …ſum…d up …he Argument in a few words to this effect, viz Tis evident from the many Scripture examples before mentioned of the Baptiſm of the Three Thouſand, …cts II. The Samar…ans, Act… VIII, …al, …ornelius, Lydia, the Jaylor, &c. As alſo …m the Con…and that all Diſcip…es be in…ant…y Baptized: that it is the V… or God that a… tho…e tha… belong to the Church, …e rece…ved b… Baptiſin to a more vi…ble Memberſhip in it; and by Conſequence, that it ſome Infants, viz. The Infants p. 35of Viſible Believers, do ſo belong to the Church they are to be ſo Received. Now that they ſo belong to the Viſible Church or Kingdom of Chriſt, is evident and was thus proved, viz If by the merciful Gift or Grant of God they were once Members of it and that Grant be not Repealed, then they are ſo ſti… and that its not Repea…ed was made evident beyond all poſſibili…y of denial, from Rom. 11.17, 19, 20 24▪ Here ended what I offered as Opponent on the firſt po…nt: And whoever has …ead Mr. Baxter, his plain Scripture proof of m…n Church-Memberſhip and Baptiſm, will ſee …'ve been much beholding to him for it: which I here mention, not only on the Conſideration of its being a Juſtice to him, but as what I hope ma… recommend and obtain a better Acceptance for it with thoſe into whoſe hands it ma… come.

Reader, I before obſerved to thee, that among the Preliminaries of this Deba…e agreed up…n …his was one, viz. That when on our …de what we ſaw cauſe was offered on t…e Affi…ma…ive part o… ea…h Queſtion, Mr …ightman ſhould then take …he part of an O…onem and …ffer …hat he …aw cauſe on the Negative, …hic… a…cordingl… in this place h…id b…t offer…d not wh…t ex…e…ed, and indeed …ight have been. I remember p. 36not any thing more than that Old, Threadbare, Senſeleſs Plea or Objection, taken from ſuch Scriptures as require Faith, Repentance &c in order to B…ptiſm, and ſeem to limit it to Perſons ſo quali…ied and th…t we have no example or Inſtance o… any other than ſuch that we…e Baptized. I have forgotten whether here he gave us a ta… of his Logick by offering what he ſaid Sylog…ſtically, however if he did not, you will find him doing ſo by and by when we come to the Second Article, where I promi…e you alſo a taſt of …t.

And to this Pl…a…or Objection of his, taking for my Text Gal. 2.13, 14 Christ hath Redeemed us from the Curſe of the Law &c. That the Bleſſing of Abraham might come on the Gentiles, &c. I Replyed, that the Bleſſing of Abraham wa… th…ough Chri… come on us Gentiles; which I leſſ…n what it is we ha…ed cla…ed in thoſe word, of he, oft High to Abraham. Gen 17.7. And I will eſtabliſh my Covenant between me and thee and thy Seed after thee in them Generation, for an Everlaſting Covenant, to be a God unto thee and to thy Seed after thee. The Covenant and Bleſſing of old almoſt peculiar to Abraham and his natural …eed by Iſ…ac, is now by Chriſt who has broken down the Partition wall between Jew and Gentile, become our p. 37Bleſſing and Covenant alſo. To prove this the Apoſtle particularly inſiſts in the following Verſes. Where (1) He proves it a Minori, by an Argument from the leſs to the greater, ver. 15. Brethren, I ſpeak after the manner of men; tho' it be but a man's Covenant, yet if it be Confirmed, no man Diſanalleth or Addeth thereto. q. d. Covenants among men being once Confirmed or Ratified, they are Unalterable; and no man preſumes to Diſanul or Add to them: Much more muſt it be thus with this Covenant made with Abraham and his Seed, which the Moſt High not only at the firſt exhibition or making of it, declar'd to be an Everlaſting Covenant, but has ſince ratifi'd or confirm'd, not only by his Oath, Hebrews VI. 17, 18. by frequent Repetitions of it, by ſuch ſolemn Rites as Covenants uſed to be confirmed by, by the Seal of Circumciſion, finally by the Death of Chriſt. Further, the Unalterableneſs, and conſequently the Perpetuity of the Covenant, He proves (2) From the Promiſes of it, which he tells us were made not only to Abraham but alſo to his Seed whether of Jews or Gentiles in a… Generations, ver. 16. Now to Abraham and his Seed were the Promiſes made. He ſaith not, And to Seeds, as of many; but as of One, And to thy Seed, which is Chriſt. i. e. Christ Myſtical, p. 38or the Church in any A…e or Day even to the End of Time. Thus he proves the Perpetuity, or Unalterableneſs of Abraham's Covenant or Bleſſing; and conſequently, that its now our Covenant and Bleſſing alſo. But becauſe notwithſtanding theſe things, ſome might object and ſay, That as GOD himſelf could Reverſe or Diſanul this Covenant, ſo he has actually done ſo by exhibiting or making another Covenant with Abraham's Seed ſince; He adds further, and ſays, That the Promiſe or Covenant made to or with Abraham, neither was nor could be Diſanulled by the Exhibition of the Law at Sinai, ver. 17. And this I ſay, that the Covenant that was before confirmed of GOD in Chriſt, i.e. To Abraham and his Seed of Jews or Gentiles in all Generations, the Law, which was Four Hundred and Thirty Years after, cannot Diſanul, that it ſhould render the Promiſe (or Covenant) of none effect. Which words of the Apoſtle alone, I may obſerve by the way, were there nothing elſe, evidently prove the Covenant of Abraham to be the Goſpel or our Covenant, for how elſe was is confirmed in or by Chriſt? Did he by his Death confirm or ratifie any other Covenant or Teſtament than that of the Goſpel? Thus he proves the Perpetuity of Abraham's Covenant or Bleſſing, and p. 39that by Conſequence that its now our Covenant or Bleſſing, which is the thing he had aff…r…ed, ver. 13, 14. According to which Doctrine, I added, Its very obſervable that when CHRIST and his Apoſtles Preach'd the Goſpel, we find they Preach'd the Promiſe or Covenant to and with Abraham, not only as to the matter of it, but alſo as to the form or manner of Adminiſtration, i. e. Not only making offer or promiſe of the ſame Bleſſings, the ſ…me Pardon, Juſtification and Life to Believers that of old were promiſed to Abraham, but alſo extending the promiſe of them to their Seed alſo together with them. For evidence and illuſtration of which, I gave ſeveral inſtances. As,

(1) The words of Chriſt to Zaccheus on the occaſion of his declaring his Faith and Repentance Luk 19 9. Jeſus ſaid unto him, This day is Salvation come to this Houſe, for asmuch as he alſo is the Son of Abraham. Its needleſs to determine here what I know Authors are not agreed in, viz. Whether this Zaccheus was a Jew and ſo called a Son of Abraham, as Abraham was the Father of the Jewiſh Nation, or a Gentile, and ſo called a Son of Abraham as he was the Father of the Faithful, viz. Of all thoſe who believed or ſhould believe in Chriſt; be the one or the other p. 40the Truth, this is certain that CHRIST Preach'd Salvation to his Houſe, i.e. His Family, be they older or younger, on his profeſſion of his Faith & Repentance; and thereby declaring him one of the Children or Spiritual Seed of Abraham Hereupon I ſay he Preach'd Salvation to his Family; letting them know they were viſibly ſaved thereby. This Day is Salvation come to this Houſe, for as much, &c. i. e. They are now become the viſible Heirs of it, and of all means leading to it. Before I paſs to my ſecond inſtance, for further illuſtration here I'll inſert a few lines from Mr. Sidenham on this Text, which I did not then mention. "What, ſays he, can be drawn from this place more proper than theſe Concluſions, Viz.

1. That as ſoon as ever he (Zaccheus) was Converted and Believed, Chriſt applies the Promiſe to his Houſe; if there were not ſomething more in it, he would have only ſaid, Salvation is come to thee.

2. Its clear that he opens the Covenant made with Abraham, not only to himſelf, but his Houſe, and argues from his being a Son of Abraham, that therefore the Covenant is not only made with him, but with his Houſe, i. e. His Seed. It were enough for to call him the Son of Abrahim, and to ſay Salvation is come to himſelf, p. 41but to mention his Houſe together with himſelf, and to give this as a reaſon, viz. Becauſe he is the Son of Abraham, is as much as to ſay, The Priviledges of the Covenant are the ſame to you and your Houſe as they were to Iſaac and Jacob, foraſmuch as he alſo is a Son of Abraham as they were. He adds, 'Now for Chriſt to ſpeak in this Dialect, and to tell them of their houſholds, and of favour to them in the beginning of the Goſpel, and yet at the ſame time to exclude their Infants from all outward ſigns of the Promiſe, which they ever had in the darkeſt days of Grace, is a ſtrange Policy, unſuitable to the Simplicity of Jeſus Chriſt. Thus he, Pag. 106, 107. I went on and inſtanc'd

(2) In the caſe of the Three Thouſand added to the Church, Acts 2. when on their diſcovery of Divine impreſſions made by the Word on their Hearts, ver. 37. Peter exhorts to Repent and be Baptized; and to excite them to it, aſſures them that the Covenant or Promiſe belong'd not only to them, but their Children alſo, and not only to them, but to ſuch of the Gentiles alſo as GOD ſhould call, them and their Children, ver. 39.—For the Promiſe is unto you, and to your Children, and to all that are afar off, … as many as the Lord our God ſhall call. W… p. 42I ſhewed the Abſurdity of ſuch as would have us underſtand the Promiſe there ſpoken of, as a Promiſe only of the Extraordinary & Temporary gifts of the Spirit; and would limit it only to the called. And for diſcovery how wide ſuch an Underſtanding of it muſt be from Truth, I ſhall rather chooſe to Tranſcribe ſome Paſſages here from Mr. Sidenham, than what I then …ff…red. Chap. V of his Book, Entituled, A Chriſtian, Sober and Plain Exercitation on the Head of Infant Baptiſm, he thus begins, This Text (ſays he) viz. Acts 2.39 I firſt hold forth, as ſit to hold forth, the New Teſtament Application of the Covenant of Grace, and its continuation to Believers and their Seed, as to Abraham and his in the Old Teſtament. It is the firſt Argument uſed after Chriſt's Aſcention to provoke the Jews to Repent and ſubmit to Goſpel Ordinances, and the firſt open Promulgation of the Covenant, both …o Jew and Gentile, with the prime Priviledges of it, in which is contained the Goſpel Covenant made with Believers and their Seed.

1. Here is HE EPANGELIA, i.e.) the Promiſe, which can be no other than the Promiſe of Remiſſion of Sins, and ſo of Salvation: ſuitable to that in Gen. 17 7. and repeated at large in Jer. 31.34 For it p. 43muſt either be a Promiſe of Temporal things or Spiritual: of Temporal things it cannot be, for there is no abſolute Promiſe of theſe things in the New Teſtament, but as included in or following upon Spiritual Mercies, as Mat 6 33. Neither is there a Syllable in this Chapter preſſing Men to look after Temporal enjoyments, or engaging them to embrace the Goſpel by any outward Emoluments.

Obj. The great and only interpretation of this Promiſe by thoſe that differ is that it hath Reference to ver. 16 and is meant of the Promiſe of the Holy Ghoſt propheſi…d of by Joel, chap. 2.28. which was to be poured forth in the latter days, and now Viſibly and Eminently begun to be fulfi…ed at the Day of Pentecoſt.

To which the anſwer will be clear and fair, though that be Granted, and not at all Weaken but Strengthen the former ſenſe. For,

1. That Promiſe is a Spiritual Promiſe and more large and comprehenſive of Spiritual Mercies, than any other; the Promiſe of the Spirit is as much as to promiſe all at once, Graces, Gifts, yea Heaven it ſelf; for all are but the fruits of this Promiſe, Chriſt in the Old Teſtament, a… the Spirit in the …ow, contain all the p. 44Promiſes in an Eminency. When Jeſus Chriſt was to leave the World, and ſpeak all his Heart at once, and leave his laſt Bleſſing, that ſhould be better than his Bodily preſence among them, he expreſſes all in this, THAT H… WOULD SEND HIS SPIRIT, Joh. 14.16, 26. chap. 15.26. & 16.7. And of this large Promiſe, as well according to Chriſt's Promiſe before his Aſcention, as Joels Propheſy; the Apoſtles and Believers received the firſt fruits in the Solemn day of Chriſt's Triumph: So that to ſay its the Promiſe of the Spirit, is as much as to ſay its the Promiſe of all Spiritual things. For this read in Gal. 3 4 the Apoſtle ſpeaking of the fruits of Chriſt's Death, ſaith, It was that the Bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt: that we might receive the Promiſe of the Spirit through Faith. The ſame Phraſe that is in this ver. 38 and in the Promiſe of the Spirit which is to be received by Faith, is included Juſtification, Sanctification, yea all Graces, and its here joyned with the Bleſſing of Abraham.

2. If they take the Promiſe of the Spirit in a limited, reſtrictive ſenſe, for the Ex…rnal Gifts, as moſt do, for the Gifts of Tongu…s and Miracles and Prophecy, p. 45they both clip the Promiſe, and make the Argument and Comfort from it Invalid and of no Efficacy.

(1) Its a mi…h…y wrong to the Famous Promiſe of the Spirit, to Circumſcribe it to theſe accidental Gifts, which were eſpecially neceſſary, and almoſt only for that Seaſon; when its a Promiſe that reacheth all the latter days, and is ſtill accompliſhing, tho' all theſe extraordinary Gifts are ceaſed.

(2) This ſtraitned ſenſe is expu…ged by the manner of the Expreſſion of that Prophecy, both in Joel and in the Acts, I will pour out my Spirit on all Fleſh; and on your Servants & Handmaidens will I pour out my Spirit: Which ſhews the Univerſality & Variety of the Subjects & Bleſſings in this Promiſe, that it ſha… be ſo large and full a Mercy; as if there were to be no limitation of its meaſure.

(3) If it were meant meerly of theſe gifts, why then there is no more benefit of that Promiſe after the Apoſtles days, but that Chriſt was out of Date, and did Expire with that Age: Whereas it is a Promiſe made for all the time of the New Teſtament; which is expreſſed by the latter days, and the laſt days, up and down the Scripture. A Paralel Promiſe to this p. 46you have in Iſa 44 3. I will pour Water on him that is Thirſty, and Floods on the dry Ground, I will pour my Spirit on thy Seed, and my Bleſſing on thy Off…pring. Now the Promiſe of the Spirit is always appropriated to the New Teſtament days. And

2. This cannot be the meaning of this Phraſe, if we conſider to whom the Apoſtle ſpeaks, to Perſons Pricked in their Hearts, wounded for their Sins in Crucifying Chriſt, crying out ver 37. Men & Brethren, what ſhall we do to be Saved? Now what Comfort could this be to tell them they ſhould have Extraordinary gifts? Their Hearts were Bleeding under Sin, their Eve was on Salvation, they ſ…w no Hopes of it; nor knew the way to obtain it: The Apoſtle bids them R…pent & be Baptized; they might have ſaid, What ſhall we be the better? Why (ſaith the Apoſtle) You ſhall receive the gift of the Holy Ghoſt; for the Promiſe is unto you. What Promiſe? Of Gifts, of …on…ues and Miracles; what is this to our Souls? How will this Save us? might they well Object. It would be a poor Comfort to a wounded Soul, for to tell him of a promiſe of G…ts, not of Spiritual Grace; and the Holy Ghoſt is a better Phyſician than to apply ſuch a Raw Improper Plaiſter to a Wounded Heart, p. 47which would hardly heal the Skin. This Promiſe is bro't in as a Cordial to keep them from Fainting, & to give them Spirits to believe and lay hold on Jeſus Chriſt. And truly no other Promiſe but that of free Grace in order to Salvation, can be imagined to give them Comfort in that Condition. Th… he, from Page 35 to 39. To which further to ſhew the Abſurdity of the fore-mentioned Opinion, and that the Promiſe here ſpoken of, is no Promiſe of Extraordinary, Temporary Gifts, but of Saving Good things, I'll only add this one Paſſage further out of him, viz. Its undeniable by the Principles of thoſe that differ, its a Promiſe made not only to theſe Jews, but its univerſally to the Gentiles & to all the called of GOD: But all that are called have not received ſuch gifts of the Holy Ghoſt, which then were given; but every one that is effectually called doth receive the Promiſe of Remiſſion of Sins & the free Favour of GOD, and therefore this Promiſe muſt be taken mainly in that ſenſe.

From this Inſtance, I paſſed to that of Peter his going to Cornelius, a Gentile, to whom when he came he Preached the Covenant or Promiſe, with a G…acious Entail upon his Houſe or Family, Acts 11 14 Who ſhall tell thee Words whereby thou and p. 48all thy Houſe ſhall be Saved. To which I added the Inſtance of the Jaylour, whom the Apoſtle exhorts to believe, with the Promiſe that thereby, not only he but his whole Houſe ſhould be Saved, chap. 16.31. Believe on the Lord Jeſus Chriſt, and thou ſhalt be Saved and thy Houſe. Juſt as GOD of old Propounded or Preach'd the Covenant or Promiſe to Abraham. Gen. 17.1, 2, 7. Walk before me, and be thou Perfect; and I will be a GOD to thee and to thy Seed, or Houſhold. Did the Apoſtle intend here to Suggeſt that the Jaylours Faith ſhould Eternally Save his Houſe, or that they ſhould be in that ſenſe Sav'd meerly on his Believing? No ſurely, all he could intend by it, was, that on his Believing they ſhould be viſibly Sav'd, or bro't into a viſible State of Salvation, or of Right and Heirſhip to it, and conſequently have right to all the Viſible means of it. And thus much at leaſt he muſt intend: So that granting it to be true what ſome would have, viz. That there were none in his Houſe or Family, but Adult Perſons, yet this Priviledge he aſſures the Jaylour they ſhould all have by his Faith; and if his Adult Children or Servants had ſo, who can give a reaſon why his Infant Children alſo ſhould not have the like Priviledge by their Father's Faith, provided he had then any ſuch? p. 49Was there not as much Efficacy in his Faith this way, toward the one as toward the other? And to Conclude, In all theſe inſtances I've now mentioned, whence was it; or who can give a reaſon why the Goſpel or Promiſe was thus Preach'd by Chriſt and his Apoſtles with ſuch an Entail on the Houſholds, Families or Children of thoſe to whom they Preach'd it, as we have ſeen? Who can, I ſay, give a reaſon for this, if it be not true what I'm now in the Proof and Illuſtration of, viz. That Abraham's Covenant is our Covenant in theſe Days of the Goſpel, and Diſpenſed or Adminiſtred in this Reſpect to us now, as of Old it was to him, and his Seed? This as I'm ſure it well agrees with the Doctrine of the Apoſtle, when he tells us in the forecited Gal. 3 13. That the Bleſſing of Abraham is come on the Gentiles through Chriſt; So if it be not the reaſon why the Goſpel was thus Preach'd or Diſpenſed, for my part I know not what was.

Having laid this Foundation, I came to the more immediate Anſwer of Mr. Wightman's Objection or Argument; taken as was ſaid from ſuch Scriptures as require Faith and Repentance in order to Baptiſm, and that we have no Example or Inſtance in the Word of GOD of any Baptized, but ſuch as were ſo qualified: To which I replied to p. 50this effect, That as for ſuch Scriptures as he had a reference to, and which, to many Perſons, ſeem'd to require Faith, Repentance, &c. as univerſally neceſſary in order to Baptiſm, I could not but look upon ſuch a Conſtruction of them as very wrong, and great Aboſes of ſuch Scriptures When it is ſaid, He that Believes and is Baptized ſhall be Saved, &c they themſelves would ſay, It were a manifeſt abuſe of the Text for any to ſay, It limited Salvation only to ſuch as actually Believed and were Baptized, and implied that no other than they ſhould be Saved; and yet this Concluſion may as fairly be gathered from the Text, as that thoſe only that actually believe ſhould be Baptized. The one is as much in the Text as the other. And for this reaſon with ſome others, I told him that when we find Faith, Repentance, &c. required in ſome we read of Baptized, as neceſſary in order to their Baptiſm, as, viz in the Three Thouſand Acts 2. the Eunuch, the Jaylour, &c. All that Conſiſtently with reaſon we could think was implied or taught us by ſuch inſtances was this, viz. That of thoſe that were Adult or grown to Years of Diſcretion, they only ſhould be Baptized in whom there is a viſible Faith and Repentance: And this I told him we all Believed, and is what our daily Practice confirms: But p. 51it being as I have ſhewed above, viz. That Abrahams Covenant is our Covenant in theſe days of the Goſpel, and Diſpenſed or Adminiſtred with a Gracious E…tail upon the Seed or Children of viſible Believers, as of Old it was on his Seed; and further, it being certain that the reaſon why ſuch as Believed and Repented of old were Baptized, was becauſe the… Faith & Repentance made them the Vi…ble Heirs of the Promiſe or Covenant; we cou…d not but think ourſelves oblig'd, in order to a regular Adminiſtration of Baptiſm, not only to enquire and reſolve ourſelves who were viſible Believers, but alſo who they were whom this Gracious Entail of the Covenant did reach or extend is ſelf to; being from thence aſſured the formal ground or reaſon of the Adminiſtration of the Ordinance, is no leſs to be found in ſuch than in thoſe who in a Judgment or Charity do actually Believe, Repent, &c.

Hereto I added, That were I or any other Perſon or Perſons Sent into any part of the Heathen World, to gather Churches there, Viſible Faith and Repentance being things neceſſary in all Adult Perſons in order to their being Members of the viſible Church, and Baptiſm being the Door of Admiſſion into it, what Doctrine could we Preach to men, but this of the Apoſtles, viz. Believe p. 52and be Baptized, Repent and be Baptized? We could Preach no other. But then when any Perſons did ſo Believe and Repent and were Baptized, and thereby became Members of the Viſible Church, the Queſtion is, Whether Salvation does not thereupon come to their Houſes or Families, as of old it did when Parents Believed and were Baptized; or in other words, whether they do not hereby bring in their Children with them, and convey a Memberſhip to them alſo; making them thereby viſibly Heirs of the Promiſe & Salvation together with themſelves? This I ſay, is a Queſtion needful to be Reſolved by and Perſons thus Employed; and ſo by You & Us, in order to our knowing what is Duty in the Adminiſtration of Baptiſm. This Queſtion I know you reſolve in the Negative, and ſay; That the Perſons ſo Believing and Repenting, do not thereby bring Salvation to their Houſes, or in other words do not bring their Seed or Children into a ſtate of Viſible Salvation; but who, I pray, muſt we believe, You or CHRIST and his Apoſtles? Do you or They Preach True Doctrine here? If Perſons ſo Believing and Repenting do not thus bring in their Children with them, as you ſay, then moſt certainly CHRIST miſs'd it when he told Za…cheus on his Faith and Repentance. that Salvation that very day came p. 53to his Houſe; and the Apoſtle Peter, when he told thoſe Penitents, Act II. That the Promiſe was to them & their Children, &c. And Paul, Gal. III. when he told the Galatians, That the Bleſſing of Abraham is come on the Gentiles. If what you ſay be true, theſe Texts ſhould be Ras'd out of the Bible, for they are certainly Falſe. Unleſs ſome good Reaſon can be given why the Faith & Repentance of Believers in that day ſhould bring Salvation to their Houſes, and not in the preſent; this for my own part I'm not able to do.

But now if on the other hand, it be true, that CHRIST and his Apoſtles are in the right in what they tell us in thoſe Texts, the unavoidable Conſequence of it will be, that the Infants of Viſible Believers are to be Baptized.

Now to apply this to the Caſe in hand, this was the very Caſe with the Apoſtles & Evangeliſts, thoſe firſt Miniſters of Chriſtianity; when they were ſent out to Preach the Goſpel and gather Churches, the whole World, excepting a few that were brought in by the Miniſtry of John the Baptiſt and CHRIST, were either Jews or Gentiles, and both of them Unbelievers, and therefore Enemies to CHRIST and his Goſpel, out of theſe they were ſent to gather Churches; and it being ſo, as I ſaid before, Viſible Faith p. 54& …epentance being the requiſites of Church. memberſhip in all Adult Perſons, and baptiſm being the ordained Door of Admiſſion into the Church, what other Doctrine could they Preach than this, viz. If thou Believeſt thou mayeſt be Baptized, Repent and be Baptized, &c. But from hence to Infer that they Baptized no other, & that none are to be Baptized but ſuch as do ſo Repent & Believe, is a way of Arguing which I'm ſure no man that enjoys the bleſſing of a Sound Mind will juſtify: And I think enough has been ſaid to ſhow the Monſtrouſneſs of it. And whereas you ſay, we have no Example or Inſtance of their Baptizing any other than Adult Believers; I grant its true we have it not in Expreſs Terms ſaid they Baptized any Infants, Yet we have That that to us, and we think to any not blinded by Error & Prejudice, is Equivalent; when we are told that they Baptized Houſholds or Families, viz. Lydia and her Houſhold, the Jaylor & his Houſhold, S…ep…a…as and his Houſhold. Every Rational man will ſay, its ſtrange if in thoſe Three Families, there were no Children; Yea I think the Expreſſions or Phraſes made uſe of, are Equivalent to a down-right Aſſertion, that there were; in as much as the Terms [Houſe and Houſhould,] in all Languages, & particularly in the Scriptures of the Old Teſtament, are p. 55uſed to ſignify the Children of the Houſe. See Gen. 30.30, & 45.18, 19 Numb 3.15. Pſal. 115, 12.13, &c. Now it being thus, that the Apoſtle when ſpeaking of Baptiſm, ſhould borrow an Expreſſion or Phraſe uſed in all Languages & particularly in the Scriptures of the Old Teſtament, to ſignify the Children of the Houſe, we can't but look upon it Equivalent to a down-right Aſſertion, that there were Children in thoſe Houſes; and for any one to ſay that notwithſtanding this, he would have us think there were no Children in them, is a thing ſo extravagantly wild that I think no Rational man in his Wits can be capable of it. The Subſtance of this I then offer'd in anſwer to Mr Wightman's Objection or Argument; nor wa… any Anſwer, that I remember made to it; ſave only that Mr. Wightman ſaid, That the Term Houſe or Houſhold, did not always ſignify the Children of the Houſe, and to prove it Inſtanced in Judges 16. ults To which I tho't it not needful to Return any thing; and ſo Diſcourſe ended on the Firſt Queſtion. The Second was,