The SEPARATISTS ANSWER To the ANABAPTISTS ARGUMENTS Concerning BAPTISM. OR, The Answer of SAMUEL CHIDLEY to JOHN SPILSBURY, concerning the Point in difference. Psal. 116.16. O JEHOVAH, surely I am thy servant, I am thy servant, and the son of thine handmaid. LONDON, Printed by J. C. 1651. The EPISTLE To the READER. Reader, THis Answer to M. Spilsbury hath been of about ten years standing; but he having made no Reply, I publish it. And although M Spilsbury is not of my judgement in all the Fundamental points of Religion, and I oppose him in those things wherein I judge he swerveth from the rule of righteousness, and particularly in this; yet doubt not but that we are both of one mind for the good of the Commonwealth, and shall be ready still to join heart and hand against the Common Adversary. And when the time cometh that God causeth the Nations to beat their swords into ploughshares, and their spears into pruning hooks, that nation shall not lift sword against nation, neither shall they learn war any more; God will put an end to the Controversies amongst men in matters of Religion, and God shall be one, and his Name one. In the mean time, what light the Lord hath made known unto me, I hold it my duty to discover, as I find a seasonable opportunity. S. C. The SEPARATISTS ANSWER To the ANABAPTISTS ARGUMENTS. The Anabaptists Arguments. THe Church-state being false and Antichristian, it thus follows: To believe a true external Church-ordinance in the Administration, where there is neither true Church, Member Power, Minister, nor Subject; this we cannot do, without some Rule in the Word of God for to build our faith upon. The Separatists Answer. LEt God's Word be man's Rule for every action: for it measureth all things, and yet is not measured; it bindeth all things, yet is not bound. In Israel's deep Apostasy, though there was neither true Church, member, power, Minister, nor subject amongst them when Circumcision was by them administered; yet those that received Circumcision in ●hat Apostasy, and returned & kept the Passeover in Judah, were not commanded to be circumcise again: Therefore, the Circumcision so received Apostasy, did stand in force as an Ordinance. God. And though the evil of the manner of it was not commended but condemned, and to be repent of; yet the thing itself was not commanded to be repeated again. So it appeareth, that the holy Ordinance of Circumcision was not worn out by those Apostates, but was effectual either to the salvation or damnation of every one that received it. And surely Gods Ordinances are as durable now under the Gospel, as they were before and under the Law: for Christ was not inferior to any. He that was greater than Moses, or any one of the Patriarches or Prophets, said he was not worthy to stoop down to unloose the latchet of Christ's shoes, Mark 1.7. The Anabaptists Arguments. And we dare not believe that Antichrist could either steal or usurp an Ordinance of God: we dare not impute such folly to Christ, as to judge him so unfaithful as to suffer such an Ordinance of Baptism to be stolen out of God's Treasury. The Separatists Answer. And we may and dare believe that the Philistims stole away God's Ark * 1 Sam. 5.1, 2. ; and that the holy Vessels (belonging to God's house) were taken away with God's people into Babylon * Jer. 42 , though they (that laid such sacrilegious hands upon them) had no right unto them; yet did use them or rather abuse them, to their own destruction. And if Baptism cannot be usurped, or stolen out of God's treasury, th●n Simon Magus, after he was baptised, Act. 8.13. left it behind him when he departed out of the treasure-city. But I suppose that Apostates who apostate now do not leave their Baptism behind them, neither have they right unto it: yet it shall be so effectual, that it shall rise up in judgement against them. The Anabaptists Arguments. But o●… 〈…〉 ●…ary, 〈◊〉 Antichrist hath counterfeited a S●ate or Church of Christ, and the Power and Laws of Christ; a Gospel and Ministry: even so hath he counterfeited the Baptism of Christ, to deceive the people. Or else why should he have all the rest from himself, and this one Ordinance from the Lord, who hath disclaimed all Communion with him. The Separatists Answer. And although Jeroboam and his people counterfeited a State or Church of God, and though his Priests counterfeited, alleging that their Power and Law was the Power and Law of God: and though his Prophets counterfeited also, affirming that their Gospel and Ministry was the Gospel and Ministry of God: Yet still Circumcision was God's Ordinance, wherewith they deceived the people, even as the whorish woman doth her friends and lovers with the sweet stolen waters, and pleasant hidden bread which he hath. But as the Apostate; of Israel (whose communion God disclaimed) did mix their own Traditions with God's Precepts and their Ordinances with God's Ordinances; and so set up their pillars by God's pillars, and their posts by God's posts: so have these locusts done which are now; whose communion God doth also disclaim: which though they have and hold a general profession of Christ, and draw near unto God with their mouths, yet they are counterfeits, (like the apostate Israelites) their hearts are far from him. The Anabaptists Arguments. And that he is a forerunner of Christ, as Joh. 10.8. it is evident thus, In his taking such subjects to administer his Ordinance upon, that are not capable of it, nor able to resist him; being young infants, which there is neither precept nor example for. The Separatists Answer. And though Jeroboam and his Crew were in a manner Antichristians, and forsakers of God; yet it was not because they circumcised young infants but because they were replenished from the east, and were soothsayers, like the Philistims, and pleased themselves in the children of strangers, Isa. 2.6. So these Antichristians are not Antichristians for baptising Infants, but because they are apostatised and degenerated from the Faith and Order of Christ, and baptise such Infants that are the children of whoremongers and adulterers, thiefs and murderers, and all sorts of wicked persons. And the Prophet Isaiah did not desire the Lord not to forgive the apostate Israelites because they circumcised young children; for that was the Ordinance of God, Gen. 17.10. which if they had done in the right way and manner, it would have been pleasing to God, vers. 11. but the Prophet saith, Because their land is full of idols, and they worship the work of their own hands, that which their own fingers made; and the mean man boweth down, and the great man humbleth himself: therefore forgive them not, Isa. 2.8, 9 The like may be said concerning these Antichristians. And though there be neither precept nor example in the Scripture, that these Antichristians should baptise, no more than the Idolaters in Jeroboams time had to circumcise; yet the Church of God hath as much warrant to administer the Sign and Seal of the righteousness of faith upon the infants of believers, even as well as the Church had to administer the Seal upon their infants in former time. But as they had no ground to circumcise all Nations or seeds, or any apostate, though the offspring of Abraham, but those that were the seed in Covenant with God Gen. 17.14. so we have no warrant to baptise all nations but believers and their holy seed, Mat. 28.18. Mar. 16.16. That the infants of believing parents are so, is plain, because they are not out of the New Jerusalem; they are not ranked with dogs, etc. as in Rev. 22.11, 15. but are to be esteemed holy; and written among the living in Jerusalem, vers. 14. Isa. 65.23. and 4.3. Such holy infants, that most heavenly Prophet, which was like unto Moses, defended by his gracious hand, Exod. 14. and by his power admidistred Baptism upon them and their parents, 1 Cor. 10.1, 2. before the Law was given in Mount Sinai: and such are sanctified in their life, blessed in their death, and shall be also glorified in their resurrection: for Christ is the same to day as he was yesterday, and so he will be for ever. Hebr. 13.8. He hath died for them, and hath given them eternal life, and hath declared that they are part of the furniture of his Father's Kingdom * Luke 18.16. : he hath entered into Covenant with them † Deut. 29.10, 11, 12. , and will faithfully perform the same * Rev. 21.3, 4, 5, 6, 7. . The Anabaptists Arguments. And whereas he bears the people in hand that the promise is made to believers and their seed, and taking his example from Circumcision; both which, rightly considered, will strike him to the heart. First, if he mean the promise in the second of the Acts, vers. 39 as commonly he doth; it is not said, The promise is made to believers and their seed; but, The promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call: implying, that the promise belongs to none, but only such as the Lord shall call: and for such children, see Acts 13.32, 33. Acts 3.25. The Separatists Answer. And it is evident that the promise is made to believers and their seed, as it hath been in the days of old * Acts 2.39. : and therefore seeing that Circumcision and Baptism are all one in effect * Col. 2.11, 12, 13. though they differ in the elements; as the Infants of believing parents were to receive Circumcision in the days of Abraham, so the Infants of believing parents are to receive Baptism in the days of Christ: But as God did not require the Infants of both unbelieving parents to be circumcised, no more hath he required such to be baptised now. And if the right consideration of this will strike Antichrist to the heart, even so let it be: I wish it may hit home. And the same promise which is declared to be made to the children of the prophets, and of the covenant which God made with our fathers, Act. 13.32, 33. & 3.25. is declared in Act. 2.39. to appertain unto their children's children, according to the words in Isa. 69.21 As for me, this is my covenant with them, saith the Lord: My Spirit that is upon thee and my words which I have put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy [seed,] nor out of the mouth of thy [seeds seed] saith the Lord, from henceforth and for ever. And this promise appertaineth unto none but those whom the Lord our God doth call. That the Lord our God doth call the Infants of believers with themselves, is apparent, Deut. 4.37. & 7.6. The work which he calleth them to, is to keep his covenant, Gen. 17.14. The Anabaptists Arguments. Again the promise is the Covenant or Promise of Grace concerning eternal life: and to all such as God doth enter into Covenant with he must upon his faithfulness perform the same. Now if the promise belong to believers and their seed, without exception; then all such seed must be saved, or else God doth not perform his promise: which to affirm, is Blasphemy. The Separatists Answer. Christ Jesus (that spotless Lamb) is said to take away the sins of the world * Joh. 1.29. ; I hope you will not say, any other world than the Church. Christ taketh away the sins of his Church; yea, of his visible Church * Rev. 1.5. . If any apostate from thence, Christ hath not bound himself to save them, unless they return * Amos 4.11. Jer. 3.7, 8. . Yet he performeth his promise to his own Church † Isa. 4.2, 6. ; and those that do abide therein, are to be esteemed holy * Vers. 3 , and that their names are written in the book of life of the Lamb which was slain from the foundation of the world. And Christ taketh away the sins of the world no otherwise, but as they are of the number of his Church: for time hath been, when all the world was the Church, and the Church was the world; & then was the whole world redeemed, being the Church of Christ; so he reconciled the same to himself. And as the Infants of believers have been visible believers, as the body of Christ, so they are still: for Christ is no changeling; his Covenant which he hath made with them and their seed, is an everlasting Covenant, that he will be a God unto them for ever: and blessed are the people whose God is the Lord. But if any draw back, the Lord hath testified that his soul shall have no delight in them. The Anabaptists Arguments. But now the spiritual seed possesseth the place. So Abraham and Sarah typed out Christ and his Church, Gal. 4.22, 31. Isa. 51.1, 2. The Separatists Answer. And though the Infants of believers are generated and have bodies as well as spirits, yet they are the Lords spiritual seed, regenerated by his Spirit, as well as those which profess faith verbally, and yield actual obedience visibly. Yea, the Infants of believing parents are in as good an estate as the greatest and holiest visible professor of Christ, and are the true seed and children of light, as well as Levi, which paid Tithes in the loins of Abraham, Heb. 7.9. The Anabaptists Arguments. And all the seed of this husband and wife are to be baptised as soon as they are born. The Separatists Answer. Now seeing that the Infants of believing parents were members of the Church of God, and circumcised by God's appointment, as well as their parents; the Infants of believers have as great a privilege now: for God's hand is not shortened. But let none presume to say that all the seed of Christ are to be baptised so soon as they are born, unless they could or would prove it: for persons may have right to an Ordinance, and yet through some occasions and reasons may be hindered from it. But there is a time for all things. The Anabaptists Arguments. And such are only the seed of Abraham in the Gospel-sence; as Rom. 9.7, 8. Gal. 4.22, 23, 28. Gal. 3.16, 17, 18. The Separatists Answer. The Gospel showeth that believers are the children of Abraham, even as Isaac was: therefore they have the same privileges, which Isaac had; and their Infants also (upon the same ground) have as large and precious promises and privileges as Isaac's Infants had. But Isaac's Infants had right to the sign and seal of the righteousness of faith: Therefore the Infants of all believing parents have right to the sign and seal of the righteousness of faith also. The Anabaptists Arguments. And we must have the Gospel to expound to us the Law: and such as the Gospel sets forth to be the children of Abraham the seed of the promise to whom the Covenant belongs; such only must have the Seals, and none else. We are not to put the King of heaven's Great Seal to a blank. The Separatists Answer. And seeing that the testimony is bound up, and the Law sealed among the disciples * Isa. 8.16. , we ought to walk by the light of the same * Vers. 20. ; which declareth, that believers and their offspring are in the Covenant of Abraham; and to such only the Seals of the Covenant do appertain, and to none else: for we are not to put the King of heaven's Great Seal unto a blank. The Anabaptists Arguments. As we are all born children of wrath we must have some better evidence than the Popish conceit of the faith of others, to inright us into God's holy things; which nothing can inright us to, but only our own faith in Christ. The Separatists Answer. But as the Infants of believers are all the children of wrath by nature; so, on the contrary, they are justified by God's free grace in Jesus Christ: which could not be, if they were as heathens still in the world, which Christ would not pray for, much less die for. But Christ prayed for the Infants of believers: Therefore he died for them and therefore they are not to be esteemed blanks, but may lawfully be sealed: for where the invisible seal of the holy Spirit of promise may lawfully be judged to be, there may the visible seal be applied; for the subjects thereof have right thereunto, by virtue of God's everlasting Covenant made with Abraham and his seed, and all believers and their seed for ever. The Anabaptists Arguments. And if we will follow Circumcision, we must have the like command as was for that: and so we have for the baptising of believers, but never for Infants. The Separatists Answer. And forasmuch as the Infants of believing parents cannot be taxed with actual sin, or any sin at all, any more than their parents; let us not doubt then but that they are spiritually holy as well as their parents, and have right unto Baptism, as well as such holy & obedient Infants had right to Circumcision of old, which was the same in effect with our Baptism, and grounded upon the same everlasting Promise or Covenant. So likewise Christ gave a general Commission to his Apostles, that they should make all nations disciples, and baptise them into the Name, etc. and declared, that he that believeth and is baptised, shall be saved; and he that believeth not, shall be damned. See, here is the Condition and the Promise: The Condition is Faith and Baptism; the Promise is Salvation; And he that believeth not shall be damned. So that it is plain, if no Faith, no Salvation: and there is in a spiritual sense but two ways for all mankind; which two ways are different, and in which are two sorts of persons of sundry conditions. All those that are within God's Covenant, Matth. 13.14. Rev. 20 14, 15. and 22.14, 15. are within the new Jerusalem, and have right unto Christ that tree of life, and all things therein with him. That the Infants of believing parents are in this holy and happy estate, hath been proved already by the Scripture; and therefore it is evident & apparent, that they are the right subjects of Baptism; included in the Commission for Baptism as really, as the Infants of the faithful in the days of old were in the Commission for Circumcision. Therefore it is better for us to magnify the mighty power of God by which the Infants of believers were baptised in the days of Moses, 1 Cor. 10.1, 2. then to deny them Baptism now in the days of the Messiah who never came to take away any privilege which of right belonged to such Infants, but to plant as great in stead thereof. The Anabaptists Arguments. God made a Covenant with Abraham and his seed; of which Circumcision was a seal. This Covenant was typical, and so was Abraham and his seed. The Covenant had two parts, including two inheritances, unto which were two heirs, Isaac and Ishmael, otherwise the spiritual & carnal seed of Abraham. The one part of the Covenant typed out a temporal inheritance as the land of Canaan; and Circumcision sealed this to all the carnal seed, as well as the spiritual. The other part typed out a heavenly Canaan, or spiritual inheritance; and Circumcision sealed this to all the spiritual seed. The Separatists Answer. Gen: 17.7. God made a Covenant with Abraham and his seed, that he would be a God unto them for ever. This Covenant was substantial, and never to have an end: Circumcision was a Seal of this most glorious Covenant; and Baptism is the Seal of it now. This Covenant was not two, but one, though Godliness had then the promise of this life, and of that which is to come. Apostates had nothing to do with this Covenant in their Apostasy though they were the seed of Abraham according to the flesh; Circumcision sealed unto them neither spiritual blessings nor earthly favours, but rather confusion, destruction, and damnation. Yet this Ordinance of God, as it was in itself, was not without effect, no more than the Baptism which Judas and Simon Magus received. Therefore, that Circumcision sealed up the land of Canaan to the carnal seed is denied: for many of them had no inheritance in the land of Canaan: Yea, the Proselytes themselves had no inheritance, any more than the Patriarches of old, who were pilgrims and strangers in that land, looking for a city whose builder and maker is God. Moreover, if God made a Covenant with Carnalists to give them the land of Canaan, and gave them a Sign to confirm it to them in their carnality, than God was bound by it to perform the same unto them, though they never embraced his ways, but held on in their own wickedness. But God threatened to root them out from the land of the living, and did as he said: Therefore Circumcision did not seal unto them the earthly land of Canaan. The Anabaptists Arguments. The Covenant with respect to this part, was confirmed upon Isaac the true seed of promise, proceeding from Abraham and Sarah, lawful husband and wife; from which Ishmael, and with him all the carnal seed were excluded, Gen. 17. Gal. 4. If any say, The Covenant being established with Isaac, it was also the same to all his seed: Answ. Not so: the Covenant was established with Isaac only, as he was he was the promised seed, and so typed out Christ, Gal. 3. The Separatists Answer. If because the Covenant was confirmed and established with Isaac, therefore Ishmael was exempted before his apostasy; then, by the same ground, the rest of Abraham's children were exempted from this Covenant. But it is to be considered, that the Lord, establishing the Covenant with Isaac, did therein declare, that all who cleaved unto Isaac in that true way of Worship, God would be their God, and the God of their seed for ever. So that the Covenant was not established with Isaac only and alone, but also with all those that were members of the visible Church, which consisted both of young and old. God was a God, and Christ was a Saviour unto them all in an especial manner, so long as they did not apostatise: But if any did go from Isaac's banner, they deprived themselves of Isaac's blessing. Even so it is said concerning Eliakim the son of Hilkiah, They shall hang upon him all the glory of his father's house, both the offspring and the issue, all vessels of small quantity, Isa. 22.24. If any despise the Infants of believers, because they are vessels of [small] quantity, and therefore think them to be no vessels of God at all; let them consider, that they are either vessels of honour, or dishonour. Vessels of dishonour they are not; for they belong to the Kingdom of God: Suffer them (saith Christ) to come unto me, Mark 10.14. and forbidden them not: for of such is the kingdom of heaven. The Anabaptists Arguments. In whom all the promises are yea and amen, and belong to none but only such as first come to him by faith: and so never any by the Gospel were baptised, but only believers. The Separatists Answer. And all the promises of God are yea and amen in Christ: so the application of them appertains unto none but the members of Christ: and those that are not his members, have neither right to him, nor any divine Ordinance of his; therefore they must not partake of the same: for God never appointed holy things for dogs, and such as are without the new Jerusalem; but those that keep Gods Commandments, and enter in thorough the gates into the holy City, they are blessed, and have right to all the holy things of God, Rev. 22.14. The Anabaptists Arguments. For all types in the Law ceased, when the substance came; The Separatists Answer. And those who had right to any typical things, had right to the substance of that thing whensoever the type of it was taken away: for Christ never came to bereave any of the type, and leave them neither substance nor type. Therefore, seeing the Infants of believers in former times had right to the types, the Infants of believers now have right to whatsoever substance is left in the stead thereof. And those who have right to one substantial Ordinance, have right unto all: Therefore the Infants of believers have as great privileges as their believing parents: for Christ came not to give believing parents the substance, and to bereave their offspring both of type and substance; but he came to fulfil the promises made to the fathers, and to confirm them to their children, and their children's children, throughout their generations. The Anabaptists Arguments. and so the carnal inheritance, the carnal seed, and the seal, as it respects the same, all ceased together. The Separatists Answer. To presume to say, that Circumcision, the sign and seal of God's everlasting covenant, was a seal of a carnal inheritance, is a carnal affirmation: for as the seal was Gods holy Ordinance, so it sealed up an heavenly inheritance, spiritual blessings, and everlasting promises in Christ; and Baptism doth the same now. The uncircumcisedness and carnality of the heart, doth not argue that God's Ordinance is not spiritual: for certainly God's divine Ordinance is effectual to the receivers, whether they apostate or not. If they apostate, than it is effectual to their confusion and damnation; but to those that do not apostate, it is effectual to their sanctification and salvation. FINIS.