of the Church to the Apostle beâ—ng absent from them at Philippi 1. VVhether it was lawfull for them to marry verse 1. 3. 2. About the lawfull use of libertie in their marriage estate vers 3. 4. 5. 3. If they being married the one being a Heathen whether they might continue to dwell together or no And not as in Esrahs time put away their wives Esiah 10. 3 4 5 6. VVhere they were to put away their strange wives that were not of the seed of Israel and herein is the case of the children being holy where the Apostle answerâ—s 1. Negatively they may not part though one be an unbeleever and that for these reasons First he or shee that beleeveth not is sanctified as a cleane vessell by the blessing of God for the lawfull use one of another in that honorable Estate of Marriage Heb. 13. 4. else were were your children uncleane that is Bastards but now are they holy that is borne in lawfull marriage Deut. 23. 2. That holy Ordinance of God instituted by him in Paradise for our first parents in the estate of innocency before the fall and grac'd by our Lord Christ himselfe to shew that he was by a woman in that estate Matth. 22. 23. Acts 4. 27. as also by his holy presence and first miracles that he wrought John 2. 1. to the 7. but before thou passe 1 Cor. 7. 14. consider that if the words be truely translated the unbeleeving parent and the childe hath all one holinesse or sanctification and so rendred in the Latine and would be so in the English were it not to blinde the Reader Thirdly Christ is pleased to set out the mysticall sweet and heavenly union and communion betwixt him and his Church by this holy Communion for this cause should a man leave his father and mother and shall be joyned to his wife and they two shall be one flesh this is a great misery but I speake concerning Christ and his Church Ephes 5. 31 32. Fourthly true holinesse floweth from faith in Christ and not by generation of holy parents but by regeneration wrought by the Spirit of God John 1. 12. 13. and 3. 3. 5. Fifthly God doth not make promise to any faithfull man and woman and their seed now under the Gospell Psal 89. 27. 28 but to the Lord Jesus Christ and his feed that everlasting father of the faithfull Esay 9 6 7. and 59. 21. Gal. 3. 29. 6. If you say the promise was made to Abraham â—nd his seed Gen. 17. 9 10. viz. to his naturall seed then it was to give them the Land of Canaan but if to the spirituall seed as it was to Christ Gal. 3. 16. then the Land of Canaan was the type and eternall by Christ and faith in the new Covenant is the truth but you must prove this promise made to a woman also if it helpe any thing by this conclusion so that if but one be a beleever of the parents and that be the woman it must hold that the children be holy by the promise made to her and by her faith Oject 5. Children are of the Kingdome of God and therefore have right to all the Ordinances of God and so to Dipping Marke 10. 14. Mat. 19. 14. Answer Whereas it is objectected children bee of the Kingdome of God and have right to all the Ordinances and so to Dipping This consequence necessarily followes that they have right also to the Lords Supper aswell as Dipping seeing right to all The Argument is grounded because they are of the Kingdome of God and that Christ saith it which being true as they would beare us in hand that Christ would have them to receive Dipping We desire that to be shewn where or when Christ dipt any or commanded it to be done by any other at else that they would appoint Godfathers and Godmothers as they call them to eate the Supper as well as to professe repentance and faith and desire Dipping for them to the Law and to the testimony if they speake not according to this word it is because there is no light in them and Jerem. 23. 30. to the 40. The Lord will bring an everlasting reproach upon the Prophets which cry the burthen of the Lord when the Lord hath not sent them but Prophesie false dreames and cause his people to erre by their lies and by their lightnesse yet he sent them not Object 6. But the maine Objection children were circumcised under the Law therefore under the Gospell they ought to be Dipped Answer Is it a sufficient reason because Abraham at the command of God under the Law circumcised his males Gen. 17. 11. and you shall circumcise the flesh of your foreskin and it shall be a token of the covenant betwixt me and you Therefore we must dip infants under the Gospell which Christ commanded not as is before proved neither came into his heart to imagine Jerem. 7. 31. Secondly why might not Ieroboam better build an Altar at Betheel 1 Kings 12. 28. 32. 33. seeing God commanded Iacob Gen. 35. 1 to doe it but Jacob built the Altar according to the command of God verse 7. and was approved of God for it and Ieroboam offered upon the Altar which he had made in Betheel the fifteenth day of the eight moneth even in the moneth which he had devised of his owne heart and had this memoriall that he made Israel to sin Againe it is alledged that Abrahams children were circumcised because they were under the covenant so that the word because seemes to be the reason that the children were circumcised because they were under the covenant or because they were Abrahams seed which I deny my reason is First if they were circumcised because they were under the covenant then onely Isaac was to be circumcised because he onely was under the covenant as is cleare Gen. 17. 19. my covenant will I establish with him for an everlasting covenant Now Ishmael and the sons of Keturah were the sons of Abraham yet were they not under the covenant Secondly whereas some seemes to give the reason because they were Abrahams seed then the pupills or servants which were borne in the house or bought for money were not to be circumcised But the pupills and servants that were borne in the house or bought with money were circumcised as well as Abrahams children borne of his body Therefore they were not circumcised because they were Abrahams seed Thirdly if they were circumcised because they were under the covenant then all these children and servants were under the covenant and so should have had right to the inheritance of the Land of Canaan as well as Isaac and so should have kept Circumsion in their posterities for ever which thing was not done by any but Isaacks posterity But now to give a Reason why Circumcision was administred was because God commanded it his command giving a being to all his Ordinances from whence it is cleere that as Abraham the father of
of dipping as the persons condition and time of circumcision But for infants dipping there is no expresse description of of the persons condition time whereas true dipping which is that one dipping Ephes 4. 5. which is the dipping of repentance for remission of sinnes Mark 1. 4. it is most evidently and faithfully set downe for persons condition and time viz. Persons confessing their sinnes Mat. 3. 6. whereas persons unrepentant are put by Luke 7. 29. 30. And all the people that heard him justified God being dâ—pped with the dippâ—ng of Iohn but the Pharisees and Lawyers reiected the counsell of God against themselves being not dipt of him Persons beleeving Acts 8. 12. 13. 36. 38. Persons penitent Acts 2. 38. Persons that received him and are made Disciples by teaching Matth. 28. 19. Iohn 4. 41. 42. Persons borne againe not of corruptible seed nor by the will of man but of God Iohn 1. 12. 13. 1 Pet. 1. 23. begotten by the word of truth Iames 1. 18. Thus for true dipping there is a certaine time appointed as was for Circumcision Acts 8. 37. yea commanded Acts 10. 48. And he commanded them to be dipt in the Name of the Lord. And 22. 16. And now why tarriest thou so long arise and be dipped and wash away thy sins calling on the Name of the Lord therefore such persons onely are to be dipped who are thus particular described wherein the new Testament is as cleare as the Old and Christ the Mediator of the new Testament as faithfull as Moses the Mediator of the Old So it appeares what subjects are to be dipped whereas if otherwise then is not the New as cleare as the Old nor Christ as faithfull as Moses which to say is blaâ—phemy 3. Againe if the Lord doth make his Covenant of the new Testament with those onely which know him by faith which at the hearing of faith preached doe apprehend and apply the promises contained in the Covenant and not to any by vertue of fleshly generation though the naturall children of Abraham Then not any by vertue of fleshly generation are under the Covenant though the naturall children of Abraham The first is proved Heb 8. 10. 11. For this is the covenant I will make with the house of Israel After thoâ—e dayes saith the Lord I will put my Lawes into their minde and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour And every man his brother saying Know the Lord for all shall know me from the least to the greatest Isai 59. 21. Iohn 1. 11. 12. Eph. 1. 13. Rom. 3. 16. 21. 22. Gal. 3. 26. 2. The second is proved Rom. 2. 28. Matth 3. 9. Joh. 8. 39. Rom. 9. 8. For he is not a Iew that is one outwardly neither is that circumcision that is outward c. Therefore none by vertue of fleshly generâ—tion though the naturall children of Abraham are under the covenant 4. Again if the covenant which the Lord made with Abraham and his seed under the Gospel concerning life and salvation through Christ is meant his spirituall seed and not his naturall then Abrahams spirituall seed under the Gospel are under the covenant of life and salvation and not his naturall 1. The first is true Rom. 4. 11. 12. 13. 16. Gal. 3. 7. 9. 22. 23. 29. Know ye therefore that they which are of faith the same are of the children of Abraham 2. And the second is proved Matth 3. 9. Rom. 9. 7. 8. Gal. 3. 22. And think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Therefore the covenant which God made with Abraham and his seed under the Gospel concerning life and salvation was with his spirituall seed not his naturall From hence we reason thus They onely are to bee dipped and received into the Church of God to whom the covenant doth appertaine But the covenant doth appertaine to the spirituall children of Abraham not the naturall Therefore the spirituall children of Abraham are to bee dipped and his naturall are not till they become spirituall From whence we reason thus againe If the naturall children of Abraham are not to bee received into the covenant of the new Testament by vertue of the covenant made unto Abraham the father of the faithfull and no beleeving Gentile hath the like promise title or priviledge to his naturall children as Abraham had to his then no beleeving Gentile by vertue of the covenant made to Abraham hath that priviledge of the admittance of his naturall children into the covenant of the new Testament by dipping But the first is true Luke 3. 8. Rom. 9. 6. 8. And 4. 13. 16. Now seeing the promise is of the faith that is upon the condition of faith Iohn 1. 12. Acts 8. 37. Rom. 10. 9. 10. Luke 7. 29. 30. Which faith is a living and working faith not dead 2. Iames 17. 18. 21. 22. 23. Without which Condition none are to be admitted into the Covenant of the Gospel though the naturall children of Abraham Matth. 3. 7. 8 9 10. Asts 2. 37. 38. 41. And no beleeving Gentile though never so holy have not that honor or dignitie as Abraham had to be the father of the Faithfull yea of all that beleeve Gen. 12. Gal. 3. 3. 8. Whether Jewes or Gentiles But hath this honor or dignitie onely to be Christs to be the Children of Abraham by faith Gal. 3. 7. 26. So that this Covenant standeth between GOD and man manâ—fested by holy Writ is That as there is but one Lord one Faith and one Dipping Ephes 4. 5. which is the Dipping of Repentance for the Remission of sinnes Mark 1. 4. so there is but one way or entrance into the Covenant under the Gospel so as the Father to wit an Infidell after Convertion is admitted and received a Member into the Church of Christ upon the manifestation of his faith and repentance by Dipping even so his naturall children those begotten after the Parents Convertion and admittance into the Church must come in the same way as the Parent did or else he cannot see the Kingdome of God Iohn 3. 3. Mark 1. 4. Except he die in Infancie or a larger mercy be showne of God then is revealed to us in his VVord Therefore we conclude thus with Deu. 29. 29. secret things belong to the Lord our God But revealed to us and to our children for ever And say with Paul Rom. 11. 33. Oh the depth of Riches both of the wisdome and Knowledge of God how vnsearchable are his Judgments and his wayes past finding out But for his reuealed will Christ saith Iohn 15. 15. That he declared all things which he heard of his Father but he neuer declared Dipping of Infants but forbid it as is proved from the negative part of the Commission Therefore he never
a Disciple Acts 16. 32. John 4. 1 2. and may lawfully eat of the Lords Supper Acts 20. 7. for the Jewes did never part theâ—e two Ordinances Exod. 12. 48. And therefore if you will dip your children you may as well give them the Lords Supper but if they bee uncapable of that because they cannot examine themselves 1 Cor. 11. 28. nor descerne the Lords Body 1 Cor. 11. 23. no more are they capable of dipping because they cannot confess faith and sinnes Mat. 3. 4. 6. nor desire dipping Acts 8. 36. 37 38. Acts 2. â—9 40. 5. As all that were circumcised had visible right to the Land of Canaan and all the benefits thereof Josh 5. 9. so hee that is dipped,0 being a fit subject hath a visible right to all the priviledges of the Gospell Acts 2. 41 42 46 47. 6. As he that was circumcised might perish if he had not the circumcision of the heart and spirit Rom. 2. 28 29. so he that is truely dipped with water if he have not the dippâ—ng of the spirit Matth. 3. 11. may perish as Simon Magus and many others Acts 5. 21 22. 1 Cor. 7. 19. Gal. 5. 6. and 6. 15. 7. As circumcision did not seale any thing to any of the Jewes but to Abraham Rom. 4 11. and that faith which hee had being uncircumcised So dipping is not a seale to any but a signe to all what God hath wrought in us and for us but the true and onely seale is the Spirit Ephes 1. 13. Cor. 2. 1. 21. both to us and from us to God and men John 3. 33 James 2. 18. 8. As those that were Circumcised nothing could hinder them from the Land of Canaan but Rebellion and unbeleâ—fe nor cast them out of the good Land when they were in it Deut 28. 15. Numb 14. 24. Heb. 2. 3. So nothing can hinder any from Dipping or cast them out of the Visâ—ble Churâ—h of Christ but disobedience and unbeliefe Hebr. 4. 2. 12. 25. 26. 9. As those that were circumcised in the flesh God of his free mercy gâ—ving them that which was thereby signified they did injoy Canaan and all those outward priviledges but as the first fâ—uits they had respect to far better things to be injoyed hereafter Hebr. 11. 25. and Abraham sought a City whose maker and builder was God So they that are dâ—pped have those things whereof their outward washing is but a signe and by continuing â—n well doing Rom. 2. 7 8. and beleevâ—ng they seeke more then we can here fully injoy Phil. 1. 23. 10. Finally if any that were of the seed of Abraham or a Proselite did neglect circumcision hee did grievously sinne against God and as much as in him lies to provoke God to displeasure Exod. 4. 24 25 26. so any that be now of the faith of Abraham but new borne babes in Christ it is their great sin to omit dipping if they â—now it and my have it Acts 22. 16. for without it they cannot rightly put on the profession of Jesus Christ Gal. 3. 27. nor meddle with any other the holy things of God in the Church felâ—owship Acts 2. 39. Now followes wherein they differ which I conceive the best way the more plainely to shew the nature of them both First circumcision was an Ordinance of God instituted for the old Covenant of Workes before and under the Law Gâ—n 17. 9. 10. Exod. 12. 48. But Dipping is onely for the Gospell and both beâ—ong to the new Covenant of grace Mat. 28. 19. Hebr. 8. 11. 2. They that were Circumcised were bound to keepe the whole Law Gal. 5. 3. and so a heavy bondage Acts 15 10. but they that are dipped are onely to beleeve and see all done in Christ they by faith apprehending it Luke 8. 50. Rom. 3. 28. Gal. 3. 26. 1 Col. 17. 18. 19. 3. Circumcision was an Ordinance belonging onely to that one Nation of the Jewes and that within the compasse of the Holy Land onely but no further and therefore neither in Egypt nor in the Wildernesse did they Circumcise Josh 5. 8 9 10. But Dipping doth belong to all Nations whosoever are beleevers Matth 28. 19. 20. Mark 16. 15 16. Acts 8 36 37 38. 4. In Circumcision the Male only might enjoy it Gen. 17. 9 10. But Dipping both Male and Female for they are all one in Christ Jesus Gal. 3. 28. Collos 3. 11. Acts 16. 15 16. 5. Circumcision did belong to all of Abrahams carnall seed under the Law Gen. 17. 13 14. But Dipping to his Spirituall seede onely under the Gospel Gallat 3. 16. 29. 6. As a male-Male-child of Abrahams seed of eight dayes old might be Circumcised Gen. 17. 11 12. 13. But now either Male or Female Coll. 3. 11. of the everlasting Fathers seed Isai 9. 7. a new borne babe in Christ must be dipped Act. 8. 37. Acts 16. 15. If they can come to any place or person to whom God hath committed this Ordinance 7. Vnder the old Covenant they were first to be circumcised And then to Beleeve But under the Gospel wee are first to beleeve and then to be dipped Acts. 2. 38. Heb. 6. 2. they being under the New Covenant 8. Circumcision did Inrite those persons that received it into the visible land of Canaan Genes 17. 8 9 10. But Dipping doth not give us any outward Inheritance in any Land or Countrey But doth manifest to all men that the Lord hath not onely given to those that obey Hebr. 5. 9. That right in the Kingdome of grace but also the Kingdome of glory 9. Those that were circumcised under the old Covenant did worship for grace and so all that they did was to make an Attonement But we under the New Testament worship from a principle of grace which doe shew forth the glory of God And this is the true difference betwixt literall and spirituall worship Psal 92. 14. Cor. 2. 3. 14. to the 18. And so between circumcision and dipping 10. Circumcision did always go before preaching the word buâ— dipping doth follow Matth. 28. 19. 20. Acts. 8. 34. to the 37. Acts 2. 37 38. 11. Circumcision was a seale to Abraham of his faith he had Rom. 4 11. but to none of his posteritie But Dipping is not a seale to any of the faithfull now but the Spirit of God is the seale of life Ephes 1. 13. 2. cor 1. 21. 1 Joh. 3. 24. 12. Circumcision doth differ from Dipping both in the matter forme end and time of continuance 1. For the matter an infant a Male of Abrahams seed by nature a prosselite or bought with money but the subject matter of Dipping is a Beleever of ripe yeeres but an infant in grace 2. For the forme a round cutting of the foreskine of the instrument of generation very sore and grievous Josh 5. 6. 7. But the forme of Dipping is water or plunging under water Matth. 3. 13. 14 15 16. John 16. 1â— 33. Mark 19. 10. John 3. 23. which is
is cleere in the Apostles words Heb. 6. 1. 2. where the right order of the principles is laid downe saying leaving the Principles of the doctrine of Christ let us goe on to perfection not laying againe the foundation of Repentance from dead works and of Faith towards God of the Doctrine of Dippings and of laying on of hands and of resurrection of the dead and of eternall Judgments c. vers 4. 5 6. Thus you see it proved by Scripture Now it followes to be proved by arguments grounded on Scripture that the Lord Jesus Christ who is Lord of all administrations being the Priest Prophet and King of his Church in that great Commission of his Matth. 28. 19. hath not appointed one Dipping for Iewes another for Gentiles one for men another for women one for old another for young one for the primitive times another for present and future one upon manifestation of repentance and faith professed another upon doing it by God-fathers and God-mothers much lesse having right thereunto by the faith of their parents for Habak 2. 4. The iust shall Ioh. 3. 36. Rom. 1. 17. 1 Ioh. 5. 10. Heb. 10. 33. live by his faith therefore not the faith of others For as there is one Body one Spirit and beleevers called in one hope of calling one Lord one Faith so also one dipping which was to be administred onely on those that were made Disciples by teaching and not on those who had it professed by others which Christ commanded not Matth. 28. 19. Therefore Infants by expresse prohibition are excluded as is cleare in the 1 Sam. 15. 19. 22 23. following discourse wherefore from that which hath beene spoken we argue thus 1. They onely are to be dipped that are made Disciples by teaching Matth. 28. 19. Infants cannot be made Disciples by teaching thefore Infants are not to be dipt 2. Againe Every precept affirmative containeth under it a negative To make Disciples and dip them is the affirmative contained under it dip not those that are not made Disciple by teaching 3. Againe if the command of Christ our Saviour for making disciples by teaching before they are dipt be Evangelicall and perpetuall as all the Precepts of the Gospel are then it ought to bee performed and observed in the Church of Christ for ever The Major Position is true Isai 9. 7. of the increase of his government and peace there shall bee no end upon the Throne of David and upon his Kingdome to order and establish it with judgement and with justice from henceforth even for ever The zeale of the Lord of Hosts will performe this And Mat. 28. 18. 19. 20. All power is given to me in heaven and in earth Goe ye therefore and teach all Nations dipping them in the Name of the Father and of the Sonne and of the holy Spirit teaching them to observe all things whatsoever I have commanded you And lo I am with you alway even to the end of the world Therfore persons upon the manifestation of Repentance and faith onely are to be dipped 4. None but those that doe expresse that inward Baptisme Matth. 3. 11. Acts 10. 47. 48. are to be dipped Infants cannot expresse that inward Baptisme therefore infants ought not to be dipped 5. Whatsoever was written afore time was written for our learning Rom. 15. 4. For whatsoever things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might have hope Infants dipping was never written aforetime Therefore infants dipping is not for our learning 6. We are commanded to stand in the way and aske for the old pathes which is the good way and walke therein and wee shall finde rest unto our soules Jer. 6. 16. The old and good way under the Gospell is the Institutions of Jesus Christ This is that Moses that said unto the Deut. 18. 15. Asts 3. 2â— 23. 7. 37. Children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto mee him shall yee heare And it shall come to passe that every soule which will not heare that Prophet shall bee destroyed from among the people But the dipping beleevers is that good old way of Christ and infants is not Ergo. Againe the Lord complained Judg. 5. 6. his people walked in by-paths that are of their owne invention and not of his appoâ—ntment From whence we reason thus They which walke in a way or set up an invention which God hath not commanded walke in a by-path But the dipping of infants God hath not commanded Therefore the dipping of infants is a by-path Againe if there be conditions required of all those that are dipped and none are to be dipped before the performance of these conditions then are not infants to be dipped The first is true Acts 2. 38. Then Peter said unto them Repent and be dipped every one of you in the Name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the holy Spirit And verse the 44. And all that beleeved were together and had all things common And Acts 8. 37. Philip said to the Eunuch If thou beleevest with all thine heart thou mayest And Luke 3. 7. 8. Iohn faith to the multitude that came forth to bee dipped of him O generation of Vipers Who hath fore-warned you to flye from the wrath to come bring forth therefore fruit meet for repentance and begin not to say within your selves We have Abraham to our Father For I say that God is able of these stones to raise up children to Abraham Thus that repentance and faith is required before dipping is cleare not onely by Scripture but also acknowledged in the Catechisme of the Primer set forth by authority where it is As Godfathers and Godmothers manifested though by others contrary to these Scriptures Hab. 2. 4. Rom. 1. 17. Heb. 10. 38. The second cannot be denied seeing infants have not the use of these faculties for the performance of repentance and faith therefore infants are not to be dipped This is proved thus They onely are to be dipped in whom repentance and faith is manifested by hearing the Word preached But in persons of yeares onely is repentance and faith wrought by hearing the Word preached the reason is persons of yeers have eares to heare and faith commeth by hearing and hearing by the Word of God Rom. 10. 17. and Acts 11. 14. who shall tell thee words wherby thou and all thy house shall be saved And James 2. 17. faith without workes is dead yea no faith at all Therefore persons of yeares are onely to be dipped Againe thus If the new Testament be as plaine and perspicuous as the old and Christ the Mediator of the new Testament as faithfull as Moses the Mediator of the old Testament Then the persons to bee dipped and the conditions of dipping and the time when are as cleaâ—e and faithfully described in the institutions
their right say they Answ 1. It doth not follow that because Christ received and blessed them that therefore he dipped them for hee dipped none at all Iohn 4. 2. but his Disciples Secondly this place is put in to be read at the sprinkling of children for the whore hath sweet words as soft as oyle and with these faire speeches she maketh the nations yeeld to her Pro. 7. 21. but the simple only beleeveth her Pro 9. 16. 17. For this place as all may see makes nothing at all for sprinkling of children Thirdly if they were infants of Eight daies old as Circumcision was Administred And that their parrents were Jewes they might not be dipt before nor after the Eighth day and then their Mother would lie in and be very unfit to goe abroad much lesse to carry out their children If they were not of the Jewes but Gentiles then had they no right they knowing not God And their Children not borne of beleeving parents Acts 2. 30. Gen. 17. 9. 10. 11. Fourthly we must not thinke so meanely of the servants of Christ or thinke his Disciples so untaught that if Christ had instituted the dipping of infants and so had practised the same that they would forbid or keep any away fâ—om Christs Ordinance But rather of all others observe all things as Christ commanded them to the end of the World Matth. 28. 20. 5. In both these places there is not one word spoken of Concerning Dipping in many Chapters before and after and therefore they came not for Dipping vnâ—o Christ he never did it to any having greater works to doe to writ the more Noble worke of preaching anâ— working miracles as hee thought good for to confirme his doctrine for the generall good in all places where he came The spirit of the Lord is upon me because he hath Anointed Isay 61. 2. 3. Luk. 4. 18. 19. me to preach the Gospel to the poore he hath sent me to heale the broken-hearted To preach deliverance to the captives and recovering sight to the blinde to set at liberty them that are bruised to preach the Acceptabâ—e yeere of the Lord Acts. 10. 37. 38. 6. If the dipping of infants be Gods Ordinance Christ was not so faithfull over his House a sonne as Moses a servant was For Moses made and set out all things according to the patterne Heb. 8. 5. but if Christ received any patterne for dipping infants hee hath left no rule for it by precept or example And for those that doe it from Circumcision they set the Lord Jesus and the Apostles to schoole to Moses to learne of him in the Law to teach the Gospel but we have not so learned Christ as to thinke his care and faithfulnesse lesse then Moses and therefore he had no such command of God as to institute Dipping of infants for if hee had hee might have said to those that brought them have they been dipt and all the rest of your children at home look to it and for time to come see that you passe not the Eight day for you know Circumcision was not to be omitted Remember how angry God was with that good servant of his Moses Exod. 4. 25. but heere is not a word for any such end And therefore no ordinance of God for the truth is there is nothing in these places for dipping beleevers which is Gods Ordinance much lesse for the dipping of infants which he commanded not neither came into his heart Iere. 7. 31. Answere But for Answere to this Christ would shew his mercy to all both jew and Gentile Acts. 13. 48. for theres no difference Col. 3. 11. But the fame of Christ being spread abroad as hee was famous in all places Insomuch they thought them happie that could but see him Luke 1. 9. 6. and those that could but touch the hem of his garment were healed of whatsoever disease they had Matt. 4. 23. Luke 6. 17 18 19 hence it came to passe they came thronging in upon Christ And brought their Children for it is naturall for Parents to desire the good of their Children as well as their owne Matth. 15. 25 26. where the Woman of Canaan came to Christ in the behalfe of her daughter crying Lord helpe me Secondly Christ by imbracing and blessing them doth shew himselfe to be Saviour of Iew and Gentile young and old for there is no other Saviour and so that hee receiveth none upon decent but though he be poore and have no money yea nor money worth yet hee will give them milke and wine without money and without price Isai 55. 1. 2. Thirdly to teach his Disciples humility and selfe-deniall for he that is not a little childe in lowlinesse love humility and selfe-deniall hee shall not inherite the kingdome of God Matth. 18. 3. Mark 10. 13. 14. 15. Obiection But the promise is made to the faithfull and their seed for Acts 2. 38 39. Peter saith the Promise is made to you and to your children and to all that are afarre off even so many as the Lord our God shall call Answ In these words is not so much as any shew of truth for Dipping of infants for the words are part of an Exhortation of incouraging these Converts pricked at the heart vers 37. for they cryed out what they should doe to be saved the Apostle answers First Repent and be dipped every one of you for the remission of sinnes Then comes with this incouragement for the promise is made to you and to your children And to all that are afarre off even as many as the Lord our God shall call that is not to you Jewes onely but to the Gentiles also to so many as the Lord our God shall call of them and so it answeres to a case of conscience that they might bring being sencible of their owne unworthinesse in crucifying CHRIST Secondly this answeres that the promise is made to them And not onely to them present But to their posteritie yea and to all that are called though never so farre off the Lord calling them as he hath done you they may come in by faith for a part in Chrst as well as Abraham your Father or you his children or the children after you But what is this to the dipping of Infants for children in this place and many other the like is not meant infants of seven or eight daies old that is pâ—eaded to be dipped But the linially descended sonnes of Abraham Acts. 13. 26. Rom. 9. 27. loines men and women of age full growne for the Converts did not scruple the dipping of their Infants they knew not that they should be dipt themselves untill Peter tells them of it And exhorts them to it thus you see plainly this makes nothing for dipping of Infants Objection 4. But children are holy and therefore may bee Dipt 1 Cor. 7. 14. Answere The scope of the former part of the Chapter is to answere cases of Conscience put or sent by some of the members
them that should beleeve at the command of God circumcised himselfe and all his males in his house because it was Gods Commandement Even so the faithfull the children of Abraham ought to dip those and those onely that profess repentance and faith at the command of Jesus Christ and that because Christ hath commanded it Matth. 28. 19 20. But the first is true therefore the second And to speake the truth infants are not dipped because the males of Abraham were circumcised Gen. 17. or because children were brought to Christ Mat. 19. nor because the promise is made to Beleevers and their children 2 Acts. Nor because Children are holy 1 Corin. 7. 14. Nor because they were all Dipped unto Moses in the Cloud and in the Sea 1 Cor. 10. 2. Or because God or his Sonne Christ who is faithfull as a Sonne ever commanded it or that the Scriptures approved it or will admit of any such thing or because they are of the Kingdome of God Mark 10. 14. But because it hath been invented by men and confirmed by the Pope thereby to bring in all Nations under him And the better to colour the matter knowing that Repentance and faith with desire of the Ordinance is required hath appointed God-fathers and God-mothers as they call them upon the profession of whose Faith and Repentance with desire of Dipping the Infant is sprinkled Thus have they made the word of God of none effect by their traditions Matth. 15. 6. 9. but in vaine saith God doe they worship mee teaching for Doctrines the Commandements of men And if Naboth would not sell nor change his Vineyard with Ahab because it was the inheritance of his Fathers 1 King 21. 2. 3. how much more ought every beleever stand for and not part with the Institutions of Jesus Christ the inheritance of our Everlasting Father the Prâ—nce of Peace Isai 9. 6. Now followes to shew the Paralell betweene Circumcision and Dipping and wherein the priviledges of the faithfull are as large as the Jewes insomuch as theirs were Circumcised and these are not Dipped also wherein they agree and differ 1. It doth not follow that because Abrahams seed by the Command of God were to be circumcised Genes 17. 10. that therefore the faithfulls naturall seed should be dipped at the Commâ—nd of Antichrist for circumcision of the Males was one of Gods Sacred institutions given to Abraham by Gods speciall commandment for that Church for ever so long as they dwell in the Land of Canaan And so to continue a Nationall Church and so is of the Lords owne tight hands planting Acts. 7 8. Gen. 17. 1. But dipping of Infants was never heard of in all the institutions of Christ or preachings of the Apostles nor in the principles of the planting of those Thirteene Churches in any of those 14. Epistâ—es and so you see the first part of your Objection groundlesse Secondly The pâ—iviledges of the Gospel are more large to Beleevers under the Gospel then to them under the Law First that in Christ all the Promises are absolute yea and in him Amen 2 Cor. 1. 20. Secondly that Abraham did not circumcâ—se the Females But under the Gospel both are to be dipt for there is no difference Col. 3. 11. Thirdly they had the Gospel but in darke shadowes Heb. 10. 1. but we have the substance or the body of Christ Coll. 2. 17. 4 Circumcision was a hard and painefull Ordinance and did both hinder worke and travell and by the foreness of it indanger death Gen. 34. 25. Josh 5. 8 9. and therefore is called a yoke that neither wee nor our Fathers could beare Acts 15. 10. but under the Gospell wee have a faire easie and comfortable Ordâ—nance in comparison of that and therefore happy are wee that may wash and be cleane 1 Kings 5. 13. 5. Their Circumcision did injoyne them to keâ—p the whole Law in the perfection or else they must be dâ—mned Gal. 5. 3. but in Dippâ—ng wee are but to beâ—eeve the Gospell and â—o Christ is the end of the Law for righteousness to every one that beleeveth Rom. 10. 14. And if this be not a greater priviledge or benefit then any of the Iewes had by their Circumcision let all beleevers judge Cor. 1. 14. 32 and the spirit of the Prophets are subject to the Propheâ—s Sixtly our priviledges is more and larger for that it is now given to all Nations that was then confined to the Jewes Matt. 28. 19. 20. Acts 10. 24. And mâ—ny of their Prophets Kings and Righteous men desired to see those things that wee see but have not seene them Matthew 13. 17. For John was the gâ—eatest that was boâ—ne bee fore him yet he that is least in the Kingdome of Christ is greater then hee and so our priviledges more Matth. 11. 9. 10. 11. 12. Objection 1. But dipping is come in the roome of Circumcision which did tipe out dipping to us Answere That cannot bee for then one tipe should tipe out another But Circumcision did tipe out the truth which is the Circumcision of the heart and the dipping of the Spirit Rom. 2. 26. 27. 28. 29. both made without hands Coll. 2. 11. 12. but so never was Circumcision nor Dipping Objection 2. But can you shew wherein Dipping and Circumcision doth agree and differ for that dipping of Infants is gathered out of Circumcision for because Infants were to be circumcised the eighth day theâ—efore many doe thinke by the same proportion from the Law to the Gespel children are to be dipped the eighth day or before Answere It doth not follow that because Jewes were to obey God in his Commandment Gen. 17. 10. that therefore we are to obey the man of sinne Acts. 4. 18. 19. in his traditions Marke 7. 13. And therefore till you prove dipping of infants an institution of the New Covenant as is proved Circumcision was of the old you doe but begge that by tradition that you should prove by the Word of God but can never Now followes wherein Circumcision and Dipping agree and differ They agree in these particulars First Circumcision of infants was Gods sacred Ordinance under the old Covenant Gen. 17. 10. So dipping of Beleevers Heb. 8. 8. 9. 10. is Gods Ordinance under the New Covenant Matt. 28. 19. 20. Jere. 31. 33. 2 They were both given to the Church for Gods glory and our good but to shew his right to command James 4. 12. and our duety as well as theirs to obey Acts 5. 31. 32. Hebr. 5. 9. 3. Cicumcision was to put a visible dâ—fferenâ—e betwixt the Church and the World or all Naâ—ions Exod. 12. 48. so likewise dipping is to put a difference betwixt the Church and the World Marke 16. 16. Acts 2. 39 40 41. John 15. 18. 19. 4. That as many of any Nation as would bâ—e circumcised was made a proselite and so might eat the Passeover Exod. 13. 48. So every one of any Nation being taught by the Word beleeveth and is dipped is made