COUNTER ARGUMENTS WITH THEIR REPLICATIONS.

Having briefly noticed the Lord's com­mand, and the apostolic doctrine, prac­tices and signification of baptism; that‑it is and will be the true baptism to the end of time, we will also, now, through the grace of God, as a duty, refer and reply to some scriptural passages of which the learned wrongfully make use, to make void the ordinance of the Lord, and place in its stead their own.

In the first place, they teach that we are all the children of wrath, and sinful; born of the sinful seed of Adam, and therefore, say they, children are to be baptized, in order to be purified and washed from original sin, &c.

To this we reply thus: With the word of the Lord, we believe and confess that we all come from, and are born of unclean seed; that we through the first Adam, who was of the earth, became wholly depraved, and children of death and of hell, Rom. 5:12. Nevertheless, as we fell, and became sinners in Adam, we also believe and confess, that through Christ, the second and heavenly Adam, we were restored to grace and justi­fied. For he appeared upon earth, that in and through him we might have life. Through him only we glory to have ob­tained grace, favor and the forgiveness of our sins with God our Father; and not through baptism, whether we are children or believers; for if redemption, and the washing away of original sin, were through baptism, and not by the blood of Christ alone, then would the sweet smelling sacri­fice, which is of eternal worth, have been in vain, and without effect, or there would be two remedies for our sins. Alas, no! the Scriptures speak but of one, which is Christ with his merits, death and blood, 1 Pet. 1:19. Therefore, he who seeks the remission of his sins through baptism, rejects the blood of the Lord and makes water his idol. Therefore, let every one be careful lest he ascribe the honor and glory due to Christ, to the outward ceremonies and crea­ture elements.

It is true, Peter says, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins." But this is not to be understood, that we receive the remission of our sins through baptism. O no! For if it be so, then Christ and his merits must fall. But we receive the remis­sion of our sins, in baptism, as follows.

The Lord commanded his gospel to be preached to every creature, so that all who believe and are baptized, may be saved. Where there is faith, which is called the gift of God, by Paul, there also are the power and the fruits of faith. Where there is an active, fruitful faith, there also is the promise; but where such a faith does not exist (we speak of adults), there also is no promise. For he that hears the word of the Lord, and believes it with the heart, mani­fests his fruit, and faithfully observes all things the Lord commanded him; for the Scriptures teach, the just shall live by faith, Heb. 10:38. Then the remission of his sins is preached to him, as Peter teaches and in­structs.

Had Noah and Lot not believed the word of the Lord, they would have fared ill. Had Abraham not believed, he would not have obtained such glorious promises; but they believed, and did right, and became heirs of righteousness, Heb. 11:8.

Had Moses and Israel not believed the word of the Lord and been disobedient, how could they have been succored in the sea and in the wilderness? But they believed, and according to his promise, were protect­ed by the mighty hand of the Lord. But those who provoked him, and believed not his gracious word, and the great miracles, fell in the wilderness, and entered not the promised land.

There was also reconciliation connected with the sacrifices of the Old Testament, not on account of the worth of the smoking of­ferings upon the altars; for it was not pos­sible, says Paul, that the blood of bulls and goats should take away sin, Heb. 10:4. Before it was offered, it was all the Lord's, and the cattle upon a thousand hills, were his, says David Ps. 50:10. But because the righteous believed the word of divine promise as true, and walked in obedience 32to his command, so now also is the remis­sion of sins preached through baptism; not on account of the water, or the ceremonies performed, for Christ, I repeat, is the only source of grace; but, because the righteous receive the promises of the Lord by faith, and obediently follow his word and will.

This direction does not extend to infants. For in all the Scriptures, there is not a single command given to baptize them. Therefore, it is not required of them as a sign of obedience. Since, then, infant bap­tism is performed without the command of God, it cannot be a ceremony of God, but a pernicious superstition of men, and evi­dently idolatry; therefore, the promise of God cannot rest upon such abominations. It seems to me, it is high time to awaken, and to give heed to the Scriptures. For Jesus' sake, sin is not imputed to infants that are innocent, and incapable of under­standing. Life is promised, not through any one ceremony, but out of pure grace, through the blood of the Lord, as he him­self says, "Suffer the little children to come unto me and forbid them not; for of such is the kingdom of God," Mark. 10:14. But concerning baptism he did not command them any thing.

According to my opinion, it is a great error, which some entertain, that the chil­dren of the Jews were acceptable to Christ on account of circumcision; and that ours are acceptable to him on account of bap­tism. O blasphemy and infamy! In every instance, Christ, the only medium of divine grace must be set aside, and grace must be attributed to the lifeless rites and elements. Here I would ask all Pedo‑baptists, how they are going to prove that these blessed children were all circumcised, and that there were not among them female children? If they were acceptable on account of their circumcision, as they pretend, then, why were not adults who were circumcised, acceptable?

Although they were circumcised, he com­manded that adults should be baptized up­on their faith; but concerning infants he gave no such command. He took them into his arms, laid his hands upon them and blessed them; promised them the kingdom, and dismissed them; but did not baptize them.

Thus did the wisdom of God himself; but the world would be his teacher. Christ does not command that infants should be bap­tized, but believers; but the world com­mands that we should baptize children and not believers. Yea more, if any one is baptized upon his faith, because the Lord has so commanded; and for conscience' sake has not his children baptized, because God does not command it, his name, alas! is re­proached by all, and he is subjected to torture, misery and death; and this is not to be attributed so much to the rulers, as to those who are esteemed teachers and preach­ers, for what the rulers do, they generally do by the counsel and instigation of the learned. By their fruits, they show who is their father, for they do his works. It seems to me they always have been, and ever will be those, who, with their false doctrines, re­vengeful spirits, and hard hearts, shed the blood of the righteous, Rev. 17:6; 18:24. Alas! such persecution is so disgraceful, that it is almost a shame to mention it. For as clear as the sun shines on this world, and is seen by every one, so manifest is the inhuman, raving tyranny of the learned against the Lamb and his chosen. God grant that the eyes of these blind, pervert­ed, blood‑thirsty teachers, with all their tyr­anny, may be opened, that they may be­come satisfied and weary of their false doc­trine and the shedding of innocent blood, Amen.

In the second place, they teach that the children of Israel under the Old Testament, were admitted into God's covenant and church through circumcision; but now, our children are admitted through baptism. To this, in accordance with Scripture, we reply, No. Whoever reads the Scriptures under­standingly, will clearly perceive, that Abra­ham was in covenant with the Lord, many years before he was circumcised. And that the children were circumcised on the eighth 33day, although they had been in the covenant before. For it is evident, that we do not become the children of God through any outward rites, but through the paternal and gracious choice, through Christ Jesus. But an outward sign was required of Abraham as a seal of obedience and faith. And likewise of his seed, that they should circumcise the male children on the eighth day; no sooner nor later, and not the female children. Had the covenant depended upon the sign, and not upon the assurance of grace, what would have become of the female children, and the males that died uncircumcised before the eighth day?

Beloved reader, give heed to the word of God. Although the women and female children were not circumcised, they had the promise in common, in the promised seed, the holy land, the kingdom and glory. They were no less the seed of Abraham and subject to the covenant of God, and the things signified by the sign thereof, than the circumcised men and male children. From which it is evident, that the children of Israel were not in the Lord's covenant, on account of circumcision, as Pedo­baptists assert, but through the divine choice of grace.

And even as Abraham and the children of Israel, the female as well as the male children, were in the covenant not through the sign, but through the divine choice, so also are our children in the covenant of God, although not baptized. The word of Paul is incontrovertible. He (God) has chosen us in him, before the foundation of the world, and has ordained us his children through Jesus Christ, Eph. 1:4.

Again, Children are entitled to the kingdom of heaven, and are under the promise of the grace of God, through Christ; as has been said; and therefore we truly believe, that they are blessed, holy and pure, acceptable to God; are under the covenant, and in his church, but by no means, through any external sign; for there is not a word in all the Scriptures whereby to maintain, that children should be admitted into the covenant and the church by such a sign. Besides, it is very evident that they cannot be taught or admonished by word, or sacrament, as long as they are without the ability to hear and understand.

Therefore, are the signs not to be used for any other purpose than that for which they were instituted and commanded of the Lord. Since Christ has ordained and commanded to baptize believers; and has not said a word about infant baptism, we believe and teach that the baptism of believers is of God and his word, and infant baptism of the dragon and the beast.

All the rites ordained of God, both of the Old and New Testament, are ordained to exercise our faith and to show our obedience. Therefore we should not use and change them at our pleasure; but we must use them as the Lord himself has ordained and commanded, if we would escape being punished by the fierce wrath of God, as were Nadab and Abihu, Lev. 10:2.

Since Christ has commanded that believers should be baptized, and not infants, and the holy apostles taught and practiced thus, in accordance with the instructions and commands of Christ, as may be seen in many places of the New Testament, all reasonable­minded men must admit, that infant baptism, although alas, practiced by nearly the whole world, and maintained by tyranny, is nothing less than a ceremony of anti‑christ, open blasphemy, an enchanting sin, a molten calf; yea, abomination and idolatry.

We also well know how they apply circumcision as a figure of baptism, and adduce the saying of Paul in proof thereof, namely, "In whom also ye are circumcised with the circumcision made without hands, &c., Col. 2:11. He that will attempt to prove, by this passage that infant baptism is right, does violence to holy Paul, and falsely perverts his testimony. For he does not teach that external circumcision is a figure of baptism, but alludes to inward circumcision. For even as actual circumcision of the foreskin was performed with a knife of stone, so also must our inbred and carnal nature be cut off with that spiritual knife of stone, and circumcised with a circumcision made without hands. The stone is Christ. The knife is the word of God, 1 Cor. 10:4; Heb. 4:12. It is with this circumcision that believers, not children, are circumcised, as Paul evidently intends to teach by this scripture, "Ye are circumcised with the cir 34cumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God," Col. 2:11. It appears to me, that these words plainly show that Paul spoke not in relation to the baptism of infants; but in regard to the inner circumcision of the believers. Read also what we said above concerning Romans 6.

In the third place, they say that children are regenerated, put on Christ, and receive the Holy Ghost in baptism.

To this we reply: To be regenerated, to put on Christ, and to receive the Holy Ghost, is one and the same thing; and according to its power, inseparable. Have you the one, you have the other also. But that does not at all concern infants; for regeneration takes place through faith, through the word of God, and is a change of heart, or of the inward man, as above said. To put on Christ, is to be transplanted into Christ, and to be like‑minded with him. To receive the Holy Ghost, is to be a partaker of his gifts and power, to be taught, assured and influenced by him, as the Scriptures teach. This cannot take place with infants; for they have no ears to hear the word of the Lord, and no understanding to comprehend it; for through the word and the hearing of the word all this is accomplished.

Here it may be asked, whether God is not powerful enough to work faith in children: because John the baptist, yet unborn, leaped for joy in his mother's womb.

We reply to this, that we are not speaking of the power of God; he made aged and barren Sarah fruitful, and caused Balaam's ass to speak. But it does not follow that all old, barren women will become fruitful, and that all asses are to speak. He does not at all times do all that he can, or has power to do; we speak only of the precept of the Scriptures; what they teach and command us concerning this matter.

Because infants do not understand, they cannot believe, and because they do not believe, they cannot be born again. Reason teaches us that they cannot understand the word of God. That they do not believe and are not regenerated, is evident from their actions. Whether they are baptized or not, their inbred nature is prone to evil from their youth. They know no difference between Christ and satan; between good and evil; between life and death. Whereby then shall we know their faith, regeneration, or that they possess Christ and his Spirit? The regenerating word must first be heard and believed with a sincere heart, before regeneration, the putting on of Christ and the influences of the Holy Ghost follow.

Behold, thus we are taught by the word of the Lord. He that does, therefore, not desire the palatable bread of the divine word, upon which our souls have to live, may satisfy himself with the husks that the swine eat, Luke 15:16; we cannot forbid him. I trust that the gracious Father will protect and preserve us forever, through his great mercy, from their anti‑christian doctrines and Pharisaical leaven.

In the fourth place, they say that although infants are not so washed from original sin in baptism, that there are no remains of it, still, for the sake of baptism it shall not be imputed to them as sin.

To this we reply: Thus to teach and believe, is open blasphemy against Christ and his blood. I have proved more than once by the word of the Lord, that Christ is the only remedy for our sins, and that there is forever none other, Isa. 43:25; Matt. 1:21; Acts 4:12. If men will not believe the word of God, there is no human help for them. But the way or manner in which believers receive the remission of sins, in baptism, is fully explained above, and he that reads it understandingly, will give the Lord Jesus the praise due him, and not ascribe the remission of his sins to rites and elements.

In the fifth place, they say that Christ has cleansed and sanctified his church with the washing of water by the word. Children, they say, belong to the church, therefore they must be cleansed with the washing of water by the word, Eph. 5:26.

To this we reply: Paul does not speak of infants, but of those who hear and believe the word of the Lord, and thus by faith, are sanctified and cleansed in their hearts; for such are cleansed by the washing of water, as the mouth of the Lord has commanded.

35Since infants have not this pure, sanctifying faith, nor the means thereto (that is, the understanding), and are not commanded in Scripture to be baptized; how can they then be cleansed with the washing of water by the word, having no faith in the word, and no washing of water by the word? Therefore, all pedo‑Baptists should know, that their infant baptism does neither cleanse nor sanctify, but that it is idolatry in toto, without promise, pernicious, and contrary to the word of the Lord.

We have before shown, that the remission of sins, or reconciliation was connected with, and consequent upon the Jewish offerings, if performed according to the instructions of Moses. But when not thus performed, they did not obtain reconciliation, but made themselves the more guilty, as Saul, Uzziah, Nadab, Abihu and others. In like manner is the church sanctified and cleansed, with the washing of water, by the word, if it is done in every respect according to the instruction of the word. But if it is not done so, we are not cleansed but much more commit sin.

And although infants have neither faith nor baptism, think not therefore that they are damned. Oh no! they are blessed; for they have the Lord's own promise of the kingdom of God; not through any elements, ceremonies and external rites, but only by grace, through Jesus Christ, Matt. 19:13,15. And therefore, we do truly believe, that they are under grace, acceptable to God, pure, holy, heirs of God and eternal life, and on account of this promise, all sincere, christian believers, may assuredly rejoice and comfort themselves in the salvation of their children.

In the sixth place, they say that infants are to be baptized on account of the promise made them, as above stated; although Christ did not baptize the children brought to him, nor had them baptized; but they say that he had infant baptism taught and practiced after his death.

To this we reply: This is a false doctrine, and has not the word of God to sanction it; yea, it cannot be supported by a single word in the Scriptures. We rejoice with all our heart, that they have this promise; the Scriptures, however, do not teach that they should, therefore, be baptized; and that they were not baptized before Christ's death, gives us greater assurance of this still, and that for this reason: We certainly know, that he taught no other word, no other doctrine, no other baptism, nor did he give another Spirit, or another promise, nor did he instruct others to teach differently after his death, than he did before that event. That he commanded his holy apostles, after his death and ascension, to teach and practice infant baptism, can never be proved by the word of the Lord.

Oh Human Nature! thou art not ashamed to charge lies upon Jesus Christ and his apostles, and to practice infant baptism under the semblance of the divine word, as if the Lord had taught it, although he never did. How much you are like those who say, "The Lord saith it; albeit, I have not spoken," Ezek. 13:7; thus saith the Lord.

As often as the question is put to us, Why shall infants not be baptized, since they are in the church of God, and partakers of his grace, covenant and promise? We answer: Because the Lord neither taught nor commanded it.

In the seventh place they say, The Scriptures inform us that the apostles baptized whole families, from which we may readily conclude, that there were infants among them.

To this in the first place, we reply: Since they endeavor to maintain their position with uncertain conjectures, they acknowledge by their own arguments, that they have no scriptural authority for this doctrine.

In the second place, we answer: In things of such importance, we dare not build upon uncertain suppositions, but upon the sure word, which is a lamp to our feet and a light to our path, Ps. 119:105.

In the third place, we answer: Four families are mentioned in the Scriptures, as having been baptized; namely, That of Cornelius, of the Jailor, of Lydia and of Stephanas, Acts 10:48; 16:15, 33; 1 Cor. 1:16, and the Scriptures plainly show that three of these were all believers; namely, the family of Cornelius, of the Jailor, and that of Stephanas. But touching the family of Lydia, although the Scriptures say nothing defi­ 36nitely concerning it, the reader should know that it is not usual in Scripture, nor the common custom of the world, to call the family by the woman's name, as long as the husband is living. Since then, Luke mentions the family by the name of the woman, reason teaches us, that Lydia was at that time either a widow or a virgin. Of the probability as to whether there were infants in her house or not, we shall let the pious reader judge.

In the fourth place, we answer: The word household, or houses, does not include the minor children as mentioned in the Scripture; for Paul speaks of vain talkers who subvert whole houses. Now it is incontrovertable that an infant cannot be subverted by any false doctrine. Therefore, by the word hose or houses, no others can be understood than those who have ears to hear, and hearts to understand.

In the last place, they appeal to Origen and Augustine, and say that these assert, that they have received infant baptism from the apostles.

To this we answer and inquire, Can Origen and Augustine prove this by the Scriptures? Have they done so? We desire to know; if not, then must we hear and believe Christ and his apostles, and not Augustine and Origen.

That this is not the case may readily be seen from Cyprian, because he neither enjoined nor condemned infant baptism, if those who for many years past have been preachers at Norlingen, have rightly informed me in their church records, and not deceived me in the meaning of the word Liberum.

Cyprian also was a Greek, as well as Origen, and lived twenty‑five years after him. If then infant baptism was the doctrine of the apostles and practiced by them, as Origen and Augustine assert, it must first be proved by the Scriptures, and in that case Cyprian must have committed a great sin to leave the observance of the doctrines and practices of the apostles at liberty. For any thing that is apostolic, dare not be changed by any man. The word of Paul is indisputable, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," Gal. 1:8. Else we would be constrained to acknowledge, that the twelve apostles with their doctrine, were not the twelve foundations and twelve gates of the new Jerusalem, Rev. 21:12.

If infant baptism is apostolic, why does Tertullian write and say, "They who are to be baptized, confess for a considerable time in the church, before the bishop, that they renounce the devil, his pomp and angels. After that they are," &c.

Revanus annotates on this passage and says: That it was the custom of old, that adults (grown persons) be baptized by the washing of regeneration.

That infant baptism was not apostolic may be distinctly seen from the insipid remarks of Athanasius, as Rufinus plainly shows; see Eusebius, 10 Libro Ecc. His., Cap. 14.

Remember also how the early writers contended about infant baptism. Had it been apostolic, and found in the gospel, why should they have thus wrangled.

Read also Erasmus Rotterod, in sua concion, i.. e., in his public orations, Sebastus Frank's Chronicle, Ulrich Zuingli, in his book of Articles, Martin Cellarius, de immensis operi, Dei, i. e., Concerning the immense works of God, and you will find, that infant baptism is not the doctrine and practice of the apostles.

Behold, beloved reader, I admonish and advise you, if you seek God with all your heart, and do not wish to be deceived; depend not upon men and their doctrine, no matter however old, holy and excellent they may be esteemed; for the divines, both ancient and modern are opposed to each other; but put your trust, alone in Christ and his word, in the sure instruction and practice of his holy apostles, and you will through the grace of God, be perfectly safe from all false doctrines and the power of the devil; and may walk with a free and pious mind before God.

37