in stead of the outward signe of circumcision Christ hath instituted another signe namely baptisme that circumcision being to be done away at Christs death at least and this to be used instead thereof more significant then the other for circumcision fitly signified spirituall death to sin which is mortification but baptisme is fitted to signifie more namely your rising from under the water lively represents your spirituall life by Christ your rising to newnesse of life and both these have been effectually signed or sealed to you by baptisme And therefore you are no longer to call for circumcision but to use and injoy baptisme in the stead thereof as formerly you and your children did circumcision for the Apostle hints not the least difference about the subject thereof Even as Christ himself circumcised the eighth day was after baptised to signifie an end now about to be put to circumcision This I ingenuously think to be the naked scope and plain argumentation and method of the Apostle here in this 2 of Colos Which secondly more appears to us by these two arguments 1 From the inconveniences against the Apostles dispute if baptisme doth not so come in the roome of circumcision For first if we have not baptisme in the room of circumcision to us beleevers and our infants we are not so compleat as the Apostle affirms as the Jews by Christ Secondly if baptisme doth not come in the roome of circumcision how doth the Apostle call off the Colossians from circumcision by the consideration of their baptisme How doth he truly imply that as the first Sacrament that beleeving Abraham and his children received was circumcision so the first the beleeving Colossians and their children received was baptisme no other seal intervening How are the Colossians said to be inwardly circumcised and outwardly and inwardly baptized in the same Christ who in himself put down the one by taking up the other 2 From the analogie and agreement between both namely circumcision and baptisme which the Apostle hints in this 2. of Colos First the Apostle intimates that as putting off the body of sin which is a phrase to signifie naturall death 2 Cor. 5. and so is here an allusion to signifie spirituall death to sin is the signification of circumcision Colos 2.11 So spirituall burying which argues death is the signification of baptisme Secondly that as neither of these are assured to any but as having Christ sealed to them so as circumcision sealed an implantation into the death of Christ that he put off the body naturally in the grave so the circumcised put off the body of sin spiritually v. 11. Even so baptisme signifies and seals our implantation into the buriall of Christ v. 12. as is more fully expressed Rom. 6.3 4 5. 3 That as the way to kill sin and so to live was by circumcision into Christ in the old Testament Colos 2.11 insomuch that he that should wilfully neglect outward circumcision for himself or his child that might have it should be cut off Gen. 17. So baptizing into Christ is the way to bury sin and so to live v. 12. of this 2 Colos insomuch that he that shall wilfully neglect baptisme with water the seal of regeneration who may have it shall not enter heaven Joh. 3.5 A soul may be saved without the use of a seal in some case but in no case can be saved in the contempt of a seal I am not ignorant that some do understand this Joh. 3.5 of the spirit onely compared to water but who doth not know that as Bullinger saith Omnes penè de baptismo interpretantur all almost interpret it of the water of baptisme Bullinger himself consenting with them onely he would not have the efficacie of the Spirit to be transferred to the signe And sure whiles Christ was instructing Nicodemus of regeneration he would not be silent touching the seal of it baptisme Nor can we so well parallel this phrase with Matth. 3. Baptising with the holy Ghost and with fire where onely the Spirit must be meant because there is no other baptisme of fire But there is a baptisme with water beside baptisme with the Spirit And therefore water must signifie baptisme For it were harsh to run to a metaphor without need and to understand by water the Spirit which in relation to the efficacie of baptisme is usually called fire Thus we have shewed out of this Colos 2. from the scope of the Apostle the analogie of the two Sacraments and the inconveniencies of the contrary that Baptisme succeeds in the roome and to be used instead of circumcision now let the ingenuous Reader ponder and see whether there be not more in this text then Mr. Tombes would acknowledge To that passage of Mr. T. that Col. 2.11 doth not speak of any circumcision but of Christs circumcision meaning I suppose the circumcision of Christ in his own person for else all circumcision and baptisme too is Christs both in regard of institution signe and making effectuall we have answered already in the analysing of the place The summe whereof was that not onely Christs circumcision was imputed to them but the vertue of circumcision was inherent in their hearts by expresse words of the Apostle Colos 2.11 Circumcised with the circumcision made without hands in putting off the body of the sins of the flesh To that other passage that the text Colos 2.11 12. doth not say We are circumcised because we are baptized We answer and adde to our former intimations that the Apostle clearly labours to satisfi◠the Colossians from seeking to be circumcised because they were inwardly eircumcised and inwardly circumcised because inwardly baptized according to the outward sealing of baptisme or else he had not mentioned baptisme upon any just ground or pertinent cause to the point in hand that I can conceive He tels them they had no need of circumcision which was abolished and had the effect of it sealed by and conveighed through or with outward baptisme which they had received according to the order of calling men to be Saints in the New Testament In some things saith Mr. T. baptisme doth not succeed in the place of circumcision in respect of signification For first circumcision did signifie Christ to come of Isaac according to the flesh Gen. 17.10 21. But baptisme doth not signifie this but points at the incarnation death and resurrection of Christ Answ Though we have answered to this afore Animadvers on Exercitat p. 4. yet we adde First as circumcision did no more signifie Christ to come of Isaac for any thing that is in the analogie or form of institution or administration then of Abraham so baptisme hath in it as well to signifie the true Christ to come of Isaac as circumcision Secondly that ver 10. of Gen. 17. hath nothing in it but what is spoken in common to Abraham and his seed indefinitely That v. 21. is not the institution or form of administration or any thing to
4.8 And children signifie that among them Christ should come Gen. 22. compare Gal. 3. And that many children signifie he shall have many beleevers to his children Rom. 4. And therefore hath faith in uncircumcision that he might be the father of the Gentiles that beleeve Ibid. Rom. 4. and therefore these well suited with the Covenant of grace Therefore to that Gen. 17. touching Abrahams posteritie the Lord speaks in that order 1 To settle Abrahams faith and comfort with many priviledges 2 Descends from temporals in the shell to spirituals in substance 3 In order of nature 1 Abraham must have children then Christ then comes the great part or basis of the Covenant v. 3. In Christ I am thy God It s usually in the Hebr. to name last the main thing to be spoken of 2 To that Rom. 4.11 it s plain to have many children is made a part of the covenant of grace and the reason is shewed that he might be the father of all that beleeve which is a spirituall thing 3 To that Hebr. 6. its clear of an additionall promise by oath made Gen. 22. not of the main Covenant 3 Whether not a covenant of works As a manuscript would have it Ans No so expresly Rom. 4.11 Obj. He saith that there Gen. 17. it is said if they did break his covenant on their part he would be no more their God but curse them v. 14. Ans 1. The covenant of works they brake long afore in paradise Rom. 5. Therefore was this covenant added 2 He doth not cut them off for breaking the Covenant once taken but if they did not enter into it which was to break the command of entring into covenant Ibid. Gen. 17.14 So in the Gospel He that beleeveth not shall be dammed Joh. 3. And except a man be born again of water and the spirit he shall not enter into the kingdom of God ibid Joh. 3. But grant say some it be a covenant of grace yet say they the question is 1 whether by seed is not meant Christ As the Apostle expounds Gal. 3.16 Answ That in Gal. 3.16 relates to Gen. 22.11 of Gods oath to Abraham not of the form or signe or administration of the Covenant Gen. 17. For in Gen. 17. is no such expression But Gen. 22.18 it is expressed according to this of the Apostle Obj. It is said Gen. 17.19.21 My covenant will I stablish with Isaac that is with Christ for an everlalting covenant Ans Where it is said that with Isaac that is Christ the covenant shall be established the holy Ghost speaks of the efficacie of the covenant shewing wherein and whereby the covenant shall be effectuall namely by faith in Christ But where it is said Gen. 17.7.9 I am the God of thee and thy seed thou shalt keep my covenant therefore to circumcise all the males of thy house it is spoken of the outward administration of the signe of the covenant So that in the same chap. where the holy Ghost intimates the efficacie of the covenant to be onely with Isaac in Christ yet doth he command the outward administration of the signe to all the males in Abrahams honse yea to Isinael though to him the covenant should not be established as it is expressed v. 18 19 23 21 22. ☞ The want of the observing this distinction between the efficacie of the covenant and the form and outward administration of the signe of the covenant is that which hath bred much of the dispute between the Anabaptists and us I wish therefore it may be weighed for the Scripture is very clear in it to me touching every ordinance Concerning the word the administration is Go preach to every creature Mark 16. But of the efficacie it is said Heb. 4.2 The word profits not without faith The form of baptisme is Baptize in the Name of the Father and of the Son and of the holy Ghost Matth. 28.19 But of the efficacie we have other expressions Rom. 6.3 4 5. viz. Baptized into Christ baptized into his death buried with him planted into his death And Mat. 3. baptized with the holy Ghost and with fire So the form of administration of the Lords Supper is Take eat this is my body which was given and broken for you do this in remembrance of me Mat. 26.26 Luk. 22.19.1 Cor. 11.14 But of the efficacie it is said in other words The bread that we break is the communion of the body of Christ 1 Cor. 10.16 And ye shew the Lords death till ye come ibid. And ye are all one bread 1 Cor. 10.17 Sutably we have it in Scripture that many partake of the outward administration that partake not of the efficacie Judas partook of the administration of the word and the passâ—over Simon Magus and Ananias of baptisme Ismael of circumcision and some intimated to partake of the outward administration of the Lords Supper 1 Cor. 11. all which might not partake of the efficacie So that for the inward efficacie we must leave that as a secret to Goa to work it upon us and in us when and how and how much he pleaseth whether we are baptized whiles infants or when ripe of yeers whether we hear the word as men or children and so in the rest of the ordinances But for the outward administration and participation we must keep close to the expresse institution not straightning or widning it but to take it up as God layes it down They Matth. 3. come to Johns baptisme and are baptized according to the institution v. 6. with water But after they were baptized he tels them that Christ must baptize them with the holy Ghost the spirituall fire v. 11. Obj. If a covenant of grace whether it was not a particular covenant to Abraham and not to be extended further because it is clothed with many circumstances which will suit onely with Abraham and fit him onely Answ This covenant was made with Abraham as a father and exprefly extended to his seed And as he beleeving the covenant runs to him and his naturall seed whiles infants I am the God of thee thy seed Gen. 17 so other Gentiles beleeving being Abrabams seed as the Apostle expounds the intent and meaning of the covenant Rom. 4. Gal. 3. the Covenant runs to them and their naturall seed while infants CHAP. II. NOw we return to Mr. T. his Exercit. where we left But in the issue saith Mr. T. the argument from Gen. 17. 7 c. fals into one of these forms The first thus To whom the Gospel covenant agrees to them the signe of the Gospel covenant agrees also But to the infants of beleevers the Gospel covenant agrees therfore to them the signe of the Gospel covenant agrees and consequently Baptisme 2 Form of argument from Gen. Exercit. Sect. 2. 17.7 c. is thus saith Mr. T. to whom circumcision did agree to them baptisme doth agree But to infants circumcision did agree therefore also baptisme 3 Form saith he is
expresse the analogie of circumcision to the thing signified but onely a word added touching the making circumcision effectuall and imports onely that Christ is the effect of all Sacraments he is he that must establish the Covenant in all its promises and seals In him are all the promises yea and amen 2 Cor. 1. He is the seed to whom and in whom promises were made and to be made firm Galat. 3.16 It was not all Isaacs seed that could establish the Covenant but Christ Nor did Christ more establish as Isaacs seed then as Abrahams seed spiritually Gen. 12.3 Gen. 17.7 and Gal. 3.8 Thirdly that whereas afore Mr. T. said p. 4. of his Exercitat that Baptisme assures Christ to be already come to which we answered that no such thing appeared in the analogie of water nor in the form of administration to wit I baptise thee in the Name of the Father c. nor in the use many being baptized afore Christ came 1 Pet. 3.21 1 Cor. 10.1 2 c. many before Christ came to act his mediatorship of doctrine passion resurrection his incarnation onely preparing him Psal 40.6 mine eares hast thou opened or bored Hebr. 10.5 A body hast thou prepared me Now Mr. T. speaks more warily Baptisme points at the incarnation death c. of Christ Well and how doth it point at the incarnation and death of Christ more then circumcision Did not circumcision signifie Christ to be born according to the flesh of one circumcised Did not cutting off of the fore-skin and drawing blood as well point at death as ordinary afflictions are said to kill all the day long Rom. 8 Sure that bloody Sacrament did as much if not more point at Christs passion as a little being under the water and up again did in baptisme But to signifie time to come or time past that was onely implyed in the time of administration if either Sacrament administred afore Christs coming then it pointed at Christ to come If after his coming then Christ come Secondly Exercit. p. 6. saith Mr. T. circumcision was a signe that the Israelites were a people separated from all nations Rom. 3.1 But baptisme signifieth that all are one in Christ Gal. 3.28 Answ And doth not baptisme as much separate all the spirituall seed of Abraham and their children from all the Nations unbaptized as circumcision did Israel and the proselytes out of every Nation from the uncircumcised For that is the difference Matth. 28. Go teach all nations baptizing them If nations do not receive this teaching and baptizing there is the difference that men can put And it is as wide as usually circumcision did put the Israelites generally being evill and very oft idolatrous And it is a question to me wishly looking on that place Rom. 3.1 2 whether their keeping the oracles of God is not put if not as the speciall difference Compare Psal 147. last yet as the equall difference with circumcision the Turks c. circumcise but have not the oracles of God and then what more is conferred on circumcision then on baptisme The Word must go before and along with a Sacrament or else it will appear rather a mixture of heathenish superstition then a distinction And for baptisme it doth indeed signifie that all we Gentiles with the Jews that are baptized are all one in Christ as before circumcision signified that all Jews with the Gentiles proselytes that were circumcised were one in Christ But me thinks the text Gal. 3.28 speaks of Christ as making us all one If of baptisme then of baptisme as made an effectuall means to put into Christ and then effectuall preaching is as well a means and so no speciall thing is put to advance baptisme above doctrine Thirdly saith he circumcision signified that Moses law was to be observed Exercit. p. 6. Gal. 5.3 But baptisme doth signifie that Moses law is made void and the doctrine of Christ to be reteined Act. 10.37 Answ This seemes to import some difference at some time and in the shell but not alwayes not any in the kernell For was not the doctine of Christ the doctrine of Moses in substance Iohn 5.46 47 was not baptisme as wee shewed afore instituted and administred Mat. 3. c. whiles Circumcision was not of right to end till Christ's death three yeares and a halfe after So that though in Acts. 10. Christ being ascended the administration of baptisme by help of that time might imply Moses law in the shell was to be done away yet at other times afore Christ's death it could not signifie that Moses law is made voyde signanter precisely as Mr. T. speakes To that Gal. 5.3 we say that as Circumcision did signifie that Moses his law was to be kept so the Passeover and any other ceremonies a paribus from the like reason that a beleiving Galathian would observe one Ceremony out of conscience ought likewise observe the rest So that the Apostle mentions Circumcision only as being to the question then in hand And for Acts 10.37 of baptisme wee say that whiles it might any way hint that Moseâ— law in the shell was to be done away it tyed to the observation of it in the substance of gospel meaning So in that Acts. 10.37 compare with Iohn 5. two last Mat. 28. v. 20. when teaching them to observe all that Christ commanded followed baptisme Fourthly saith Mr. T. Circumcision did signe Canaan Exercit. p. 6. Baptisme eternall life This we have answered to afore Animadver That Circumcision did sign Canaan as it was a type of heaven Heb. 4. As baptisme and the holy Supper under materiall elements signifie and give us things spirituall and eternall All this while I cannot see such a materiall difference between Circumcision and Baptisme in the least to deface the analogie and semblance between the administration of the one and the other to beleivers and their Infants or to interrupt that consequence from the one to the other What ever may be urged against the incapacity of children to be Baptized may as well be argued against Circumcision By this that hath been answered candid men may see what reason Mr. T. hath to deny major or consequence or minor If this argument be not restrainedly understood an egge is layd Exercit. p. 6. out of which manifest Iudaisme may be hatched No feare if we argue as the Apostle argues Animadver who Collofians 2 11. 12. as wee have cleered wee hope puts Baptisme in the roome of Circumcision If wee doe not put those things in the place one of another which God puts in though but by practice and example without looking for a new institution or command there being a difference onely of circumstances I am bold to say an egge is laid out of which may be hatched Antisabbatarianisme a nulling of the Lords day as is frequent upon this very consequence among the Anabaptists and Exemption of women from the holy Supper with many the like
thy body with Oile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the chiefe Minister baptizeth him hee means dippeth him three times and at every dipping of him down and pulling him up again he calls upon the essence of the Godhead Likewise he quotes divers other h Scham Panstr Tom. 4. lib. 5. cap. 3. § 7. c. As the Apostolick Canons as they are called If the Bishop or Presbyter doth not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Baptismes he means dippings of one innitiating c. let him be deposed Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Three immersions or dippings in our innitiation that is in our Baptisme Gregory the first Ep. 41. lib. 1. Nosautem c. That is That we dip three times we signifie the mystery of Christs buriall three days I have given you a touch being necessitated by M. T. but have no mind of my self therefore I rake no further into this dunghill though I might find abundance more of invention Oile Salt c. Thus of human-inventions Secondly of Errours occasioned by or wayting upon Anabaptists adult baptisme 1 Let me tell you mine own experience that some of them and particularly M. Ta. formerly a Preacher and a considerable Scholar having as this weeke laid downe this position that nothing may be admitted into the New-Testament worship but upon an expresse command in the New-Testament the next weeke or thereabout came to me and told me Now Sir sayd he I doubt of the Lords day And M. Tombes himselfe sayth he will suspend his judgement about the quot a pars temporis how often there should be a Sabbath day c Examen Sect. 8. p. 28. l. 32. which in my opinion enervates all M. T. seems to speak for the Lords day 2 Epiphanius a Epiphan l. 6. Anaceph p. 408 Edit Lat. Basil relates that from Aetius a Deacon under George the Bishop of the Arians at Alexandria were the Actians called also Anomaeans that is unequall of some they are called Ennomians from one Eunomius the Disciple of Aetius who is yet alive With these were Eudoxius Arianissans that is Eudoxius Arianizing but through feare of Constantine hee severed himselfe and onely Aetius was cast out or banished But Eudoxius notwithstanding continued Arianizing that is to be and act as an Arian that denies Christ to be God but not with Aetius These Anomaeans and Aetians poenitus ab alienant do utterly alienate or separate Christ and the holy Spirit from God affirming him to be created And say there is no similitude between them For they affirme God the Father by Aristotelian and Geometricall syllogismes and by this means Christ cannot be of God But the Eunomians so called from him rebaptize all that come to them So Epiphanius There are other most abominable things there mentioned by Epiphamus which I have no delight to once name 3. Tertullian b Tertul. contra Marcion tells us of the Marcionites that were so curious in baptizing those of ripe years that they would not baptise married persons but single persons virgins widdows and divorced persons 4 Pontanus Osiander Bullinger and M. Aynsworth give us this list of the errors of the Anabaptists 1. That Christ did not assume his slesh and bloud from the Virgin Mary 2 That Christ is not God but indued with more gifts then other men 3 That our righteousnesse depends not on faith in Christ but upon the works of charity and affliction 4 That there is no originall sin 5 That man hath free will in spirituall things 5 John Cloppenburge c In his Gangren of Anabaptisticall Theology Professor of Divity at Franequer Printed 1645. gives us a great Catalogue of the Errors of the Anabaptists to the number of about 48. 1 That the true God is not called in Scripture by names that signifie his eternall increated essence and so are proper to him but by names that signifie onely Gods dominion or power which names are common to Moses and other Governours 2 That there is not an immediate omnipresence of the divine essence wherein they hold sayth J. Cloppenburge with Socinus and Vorstius And consequently they deny one of the Attributes of God namely his immensitie 3 God did not in the Old Testament command any thing of the Jews but externall acts not reaching with his word to the purification of the heart Nor did he make any promise of spirituall things in the Covenant in the Old Testament Nor ought we to interpret any of them but of temporall things That the old ministery of the Ceremoniall Law was not instituted to convince consciences of their spirituall uncleannesse and typically to seale the true attonement or expiation 4 That the Scripture doth no where cleerely testifie neither doth it seeme to be according to such reason as is consentaneous to truth that the soules of believers going out of the body are presently taken up to Christ their head to partake of celestiall joy And Christians may state the Question without any dammage to piety that likewise the soules of the wicked after death doe not immediately taste of the infernall torments in hell 5 That John the baptist was not in the least the Minister of the New Testament or Doctor and teacher of Evangelicall righteousnesse but of legall Note then how fit Johns Baptisme is in the opinion of the Anabaptists to be the ground of their forme and rule of baptisme which they so oft alleage 6 That the one onely per son of the Father was understood and acknowledged in the Old Testament And thus John Cloppenburge D.D. and Professor at the University of Franequer goes through the body of Divinity in publike disputations and quotes out of the Anabaptists own writings the severall dangerous errours they hold against the main heads of Religion to the sum of about 48. But I delight to name no more But that M. T. by his impertinent yet importunate way of disputation in his later arguments forced me to cleare our selves that we are not the onely originalists of by-opinions and to discover the weaknesse of this way of argument used by M. T. I had not mentioned any at all Thus for error 3 Some faults in Discipline have been occasioned by the way of baptisme among the Anabaptists 1 That a particular Church is constituted by Baptisme and formally united So Mr. K. d In his Answer to Dr. B. and M. T. in the close of his sixth argument Exercit. § 19. By baptisme sayth M. T. a person is exhibited a member of Christ and the Church But what Church doth M. T. mean If he means of the universall Church I yeeld That he is exhibited a visible Christian But if he means a member of any particular rightly constituted Church according to the platform of those in the New Testament and ancient antiquity I altogether deny it for these reasons 1 Those baptised Mat. 3. were in no particular Christian Church there being none gathered till a good while after that Christ had given