children unto him viz. because of such was the Kingdom of God Mar. 10. 14. or the Kingdom of Heaven Mat 19. 14. sufficiently declareth that they were brought unto him upon a spiritual account or in order to the obtaining of some spiritual benefit or priviledge rather then for any bodily cure 5. The general order of Christ directed unto the Disciples and in them unto all men to suffer not those little children in particular that were now brought unto him but little children in general to come unto him Suffer saith he little children and forbid them not to come unto me Mat. 19. 14. this general order I say and injunction of Christ plainly shews that his will was that little children should be brought unto him whether they had any bodily ailment upon them or no inasmuch as there is nothing more certain then that all little children have not bodily ailments or diseases And if his will be that little children in general and whether diseased or no should come or be brought unto him doubtlesse the reason or end why he ordereth their comming to him must needs be the receiving of some spiritual grace benefit or priviledge from him and this by means of such their comming 6. It is said Mar. 10. 16. that Christ did not onely lay his hands upon these children but that he blessed thâ—m also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. prayed for them as the word frequently signifies and the best interpreters understand it in this place Now though Christ frequently prayed and sometimes preparatively as it were and in order to the working of some great miracle as before the raising of Lazarus from the dead c. yet we never find that he wrought any bodily cure by prayer simply or onely but very oft by words of a divine-like authority and command I will be thou clean Mat. 8. 3. As thou hast beleeved so be it done unto thee Mat. 8. 13. See also Mat. 9. 29. Arise take up thy bed and go unto thy house Mat. 9. 6. Stretch forth thine hand Mat. 12. 13. Be it unto thee even as thou wilt Mat. 15. 28. Lazarus come forth Joh. 11. 43. to omit many the like 7. Mr. A. himself giving this account why the Disciples rebuked those that brought these children viz. that they thought it an impertinent thing to trouble Christ with them plainly enough supposeth that they were not brought to receive any bodily cure from Christ for then they the Disciples could not have thought it an impertinent thing to trouble Christ with them more or otherwise then they judged it impertinent for any others to come unto him upon the like occasion And doubtlesse Mr. A. himself doth not judge it an impertinent thing for him to trouble the Physician by repairing or sending unto him when he is sick and standeth in need of his help So then by the fortified light of this great constellation of circumstances it fully appeareth that Mr. Fisher casteth out his net on the wrong side of the ship when he affirmeth that these children came to Christ for another kind of imposition of hands then that asserted by us which â—aith he p. 141 is otherwise called Touching I confesse that Touching is another a new a strange kind of imposition of hands but Anabaptism can now sail with any wind And whereas to salve his opinion he saith this Ordinance of laying on of hands he means which we plead for was not LIKELY yet in use and being although he qualifies the magistrality of the assertion a little with the term likely yet is it ventrous and daring enough to march in the retinue of such notions as these That Baptism is onely a signing or signifying not a sealing Ordinance * Baby-baptism p. 154. 193. that Circumcision was neither sign nor seal of the Covenant of grace that it was a seal of the righteâ—usnesse of Faith unto Abraham onely * Baby-baptism p. 153. with twenty and ten more of a like unhallowed inspiration confederate in the same warfare against the truth with it Sect. 41. Whereas Mr. A. bestows the greatest part of his seventh page upon the probat of this that the children spoken of in the passage represented by him were not brought to Christ to be baptized although all he saith upon the account falleth short of such a sum he laboureth in the fire to make a â—old purchase and raiseth a great dust of contest for that which he might have had of me and I suppose of others also onely for the asking But whether the children brought to Christ were brought to be baptized or no I shall I question not God assisting me in due time manifestly evince the lawfullnesse of Infant-baptism from the said passage In the mean time I shall take notice of these words towards the close of Mr. A's third proof of his minor that if the baptizing of Infants had been AN ORDINANCE OF GOD the knowledge of it wâ—uld have been of as great or greater use unto the world then the knowledge of those other things are touching Christs imbracing and blessing of infants c. In the first clause of this passage doth he not plainly enough charge or challenge his adversaries as if they held the baptizing of Infants to be an Ordinance of God How some of them may at unawares expresse themselves I know not but they can with no more truth in propriety and strictnesse of phrase affirm the baptizing of Infants to be an Ordinance of God neither do they I suppose ordinarily so speak or affirm then their Opposers do affirm the baptizing of un-baptized beleevers to be the Ordinance of God Well may the baptizing of the one or the other be the precept or will of God but certainly the subject of an institution or Ordinance or the person to whom an Ordinance is according to the will of God to be administred is no part of the Ordinance it self Neither Abraham nor Isaack were any essential part of circumcision This is Mr. Fishers Doctrine it self who Baby-baptism p. 211. complains of the Priests I know not well whom he means at least extensively for adding other subjects to Gods Ordinaces In which expression he plainly enough makes an Ordinance a thing by it self and the subject another by it self In which respect he is no more consistent with himself then with the principles of Christian modesty when he thus rates his opposers for their conjectural sin of Infant-baptism will you imagine and suppose and dream and dote and fancy and fame a Baptism which the Scriptures and first Churches never knew For may they not imagine c. the baptizing of Infants and yet not imagine another Baptism then the Scriptures know if Infants be no part of the Ordinance administred unto them See also pag. 312. 314. Again whereas Mr. A. saith that had infant-baptism been an Ordinance of God the knowledge of it would have been of as great or greater use to the world then c. I answer 1.
and false Religion and not have been baptized before Much more might be added in confirmation of what hath been now asserted but the thing it self hath so much face as well as heart and strength of reason in it that untill I hear whether that which hath been already said will satisfie or why it should not I shall forbear any further ingagement for the proof of it Sect. 24. If children were not baptized by the Apostles or in their daies it is at no hand to be beleeved that the Holy Ghost would have cast any such snare upon the Christian world in after-times as so frequent a report of housholds and families baptized made in the New-Testament and this without any limitation or exception of persons amounteth unto especially considering that it both was and is a thing generally known that under the Divine dispensation immediately preceding I mean that of Moses children in families were the more appropriate subject of that Ordinance which was a seal of the same Covenant with baptism viz. of the righteousnesse of Faith i. e. of remission of sins upon beleving Rom. 4. 11. as we shall evince and prove in due time and did perform the same or like service in the main unto the Church of God under the Law which Baptism now performeth under the Gospel as some of the Doctors of the way of Ana-baptism themselves do acknowledge though Mr. A. following his over-confident and sufficiently-ignorant leader weeneth otherwise For what though that which Mr. A. laboureth to prove pag. 10. though his enterprize be too hard for him should be granted viz. that there were no children in those families which are reported to have been baptized by the Apostles or by their order yet from the very tenor of this expression that they baptized Housholds it is evident enough that they did baptize children or that which is every waies equivalent hereunto that the mind of the Holy Ghost is that children should be baptized For it being left upon sacred record simply and indefinitely that housholds were baptized and it being the ordinary dialect and language of the Scriptures by the word houshold and house to understand and comprehend as well children who are very considerable parts or members of an houshold where they be as persons of riper yeers a Therefore we may conclude that the Apostles did baptize children or infants and not onely men of lawful age and that the house or houshold is taken for man woman and child is manifest in the 17th of Genesis and also in that Joseph doth call Jacob with all his house to come out of the land of Canaan into Egypt Mr. J. Philpot Martyr in a letter directed unto §. 27. it cannot reasonably be thought but that the Holy Ghost did intend that housholds simply and ablolutely as well those which have children in them as those which have none yea and these children themselves being as was said parts of these housholds might be baptized And if so doubtlesse the Apostles who complied with the mind and intent of the Holy Ghost in their sacred administrations did baptize children And if Mr. A. and his from the simple and general reports of beleevers being baptized argue and conclude that therefore all beleevers may be baptized why from the like report of housholds being baptized where the grown members did beleeve may not we infer and conclude likewise that all housholds where the grown members do beleeve may be baptized also Or if the intent of the Holy Ghost had been that onely actual Beleevers in an house should be baptized would he have informed the Christian world that housholds whole housholds or all in an house were baptized without giving some intimation at least that children in every house were ought to be excepted He that is so careful and desirous above measure to way-lay and prevent every sin and every transgression in men even to the speaking of an idle or vain word yea to the conceiving or tolerating of a vain thought doubtlesse would not have neglected at that turn we now speak of especially not having done it elsewhere to insert some word or other by which so great a sin as the baptizing of children if it be a sin might be prevented much lesse would he have ministred such an occasion unto his Saints as that specified to draw and incourage them to the perpetration of such a sin Sect. 25. 5. To me it is one of the Congregation of the first born of Probabilities that the Children brought to Christ with a desire in them that brought them that he should lay his hands on them and pray Mat. 19. 13. c. had been already baptized For it is expresly said Mar. 10. 16. that he put or laid his hands upon them Now we never read in the New-Testament of the laying on of hands upon any unbaptized person unlesse haply it were in order to the working of some miraculous cure on him on whom they were laid See Mar. 5. 5. 8. 23. Mar. 16. 18. Luke 4. 40. Luke 13. 13. Acts 9. 17. Acts 28. 8. In all other cases imposition of hands was practised upon baptized persons onely Acts 6. 6. Acts 8. 17. Acts 13. 3. Acts 19. 6. 1 Tim. 4. 14. 2 Tim. 1 6. And more usually this imposition of hands was practised on those that had either formerly or lately been baptized and this in order to the receiving of the Holy Ghost the Apostles it seems haply with some Elders of Churches besides in those daies having received this gift from God viz. by laying on of hands and prayer to obtain and impart the gift of the Holy Ghost unto Christians Yea several Churches of the Anabaptists themselves amongst us glory in the outward ceremony of laying on hands upon their proselytes newly baptized as if they were the Apostles heirs and by descent inherited all their spiritual royalties and heavenly prerogatives herein much resembling that ridiculous effeminate Emperor who out of a foolish desire to be thought Hercules or a man of strength and courage like unto him would needs attire himself with a Lyons skin But now it no waies appears nor is it in it self a thing likely that the children we speak of were brought unto Christ to obtain any cure of any malady or disease from him Besides if Christ had performed any miraculous cure upon them there is little question but that this would as well yea much rather have been mentioned by the Evangelists at least one or other of them as his laying of hands upon them Therefore in all likelihood they were baptized before they were brought to Christ to obtain the laying on of his hands upon them Or if we shall say that Christ layed hands on them that they might receive the Holy Ghost supposing them at present un-baptized yet being made partakers of the Holy Ghost by or upon the laying on of Christs hands they were hereby put into an immediate capacity of receiving Baptism according to that of
Baptism was delivered by God Thus also Moses is said by Stephen to have RECEIVED the lively Oracles to give unto them Act. 7. 38. In this sense also Christ is said to have RECEIVED of the Father the promise of the holy Ghost which he shed forth Act. 2. 33. And if Abraham's RECEIVING Circumcision in this place signified his being circumcised in the flesh it must follow that all his posterity receiving circumcision in this sense as well as he should at least in part all of them be Fathers of them that believe as well as he in as much as this prerogative is manifestly by the Apostles suspended upon that receiving of Circumcision which is here spoken of not upon the end for which he received it 2. By the Faith which Abraham is here said to have had being yet uncircumcised and of the righteousnesse of which he is said to have received Circumcision as a sign and seal is not meant that individuall Faith whether act or habit which was in Abraham but the species or kind of Faith which he had In such a sense as this the Apostle saith that that Faith which was in Timothie dwelt first in his Grandmother Loïs 2 Tim. 1. 5. meaning the same species or kind of Faith i. as himself also expresseth it of Faith Unfeigned When I call to remembrance the unfeigned Faith that is in thee which first dwelt in thy Grandmother Lois and thy mother Eunice and I am perswaded that in thee also In like manner by the Faith of Abraham twice in this very chapter Rom. 4. 12 16. is meant that species or kind of Paith which Abraham had 3. For the cleare understanding the Scripture before us it is diligently to be observed that the Apostle doth not say that Abraham received circumcision as either sign or seal of his Faith but of the righteousnesse of the Faith which he had i. of that justification or justified estate wherein by vertue of the counsell will and decree of God in that behalf he was invested or instated by and upon his beleving Circumcision was neither sign nor seal of Abrahams Faith nor of any other mans Faith how like soever unto Abraham's but of the righteousnes of his Faith yet not as his but as true and unfeigned 1. such as unto which God by covenant and promise had annexed the Grace and blessednesse of Justification From whence it follow 's 4. That circumcision could not be a sign or seal of the righteousnesse of Abrahams Faith only individually or personally considered but must needs be this sign and seal of the same righteousnesse of the like Faith in what person or persons soever it should be found Yea it was a sign and seal of the righteousness of Faith simply and indefinitely considered i. as promised or covenanted by God unto man-kind So that whether any person among the Jews had been circumcised or not and so whether any circumcised person had beleeved or not yet was Circumcision a sign and seal of the righteousnesse of Faith unto them as well as unto those who were both circumcised and believed i. As God made this covenant with the world or man-kind in generall that whosoever truly believed in him should hereby become righteous or which is the same be justified so likewise upon the same generall and unlimited terms he gave the Ordinance of circumcision by the hand or ministerie of his servant Abraham for a sign and seal of his truth and faithfulnesse in this covenant i. that he would justifie all those without exception who should truly beleeve This is evident from these words in the fall of the verse in their dependance upon the former that righteousness might be imputed unto them also unto them i. unto all that should believe whether circumcised or uncircumcised as if he should have said Therefore Abraham received the sign of circumcision a seal of the righteousnes of that kind of Faith which he had being yet uncircūcised that so all those without exception who should beleeve as he did might have the same assurance with him that righteousnesse should be imputed unto them also as it had been unto him i. that they should be as certainly justified by God as he had been Mr. Fishers notion denying Circumcision of old and Baptism now to be any sign at all unto children is very childish and unworthy a Considering man Circumcision was the same i. the same sign unto children which it was unto men nor was there any difference change or alteration in it or in the signifying nature or propertie of it when it was actually apprehended and understood by these children being now become men But the present inability or incapacity in children to understand the language or signification of a sign doth not prove that that which is really a sign is no sign unto them it onely proves that it is not apprehended as a sign or in the signifying relation of it by them If signs be no signs unto children because they do not at present understand their signification it will follow that there are none at all in the world unto men whilst they are asleep or whilst thorow any ingagement of their minds or thoughts otherwise they do not actually mind or attend the significations of them A sign is not therefore called a sign because it alwayes actually signifies one thing or other unto any man but because it is apt to signifie such or such a thing unto those that are in a capacitie whether more immediate or more remote to understand it and withall actually mind the signification But the conceit we now speak of is so waterish that there is no tast either of truth or reason in it Sect. 62. 5. By the premises levied in the consideration of the Scripture before us duly considered it clearly appeareth that when Abraham's said to have RECEIVED the sign of circumcision a seal of the righteousnesse of the Faith which he had being yet uncircumcised THAT HE MIGHT BE THE FATHER OF ALL THAT BELIEVE the meaning is that God by casting this peculiar honour upon Abraham to make him from amongst all the men in the world the Receiver of and as it were his Great feoffee in trust for his Great Ordinance of Circumcision which he intended for a sign and seal of that blessed Covenant of Grace made with him and his seed and in them with all the world did characterise and commend him unto the world as the Father of all that should ever after beleeve i. for the most exemplarie and signall Beleever that ever the world had seen the worth and transcendent excellency of whose Faith was enough to replenish the earth with a generation of beleevers The meaning of this expression That he might be the Father of c. according to the frequent use of the verb substantive in the Scripture is that he might be declared or made known to be the Father in the sence mentioned of all that believe That ye may be the
their respective articles by some solemn act of theirs in presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men PVBLIQUELY to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part We are yet in a safe roade or however not much beside it Only a touch upon two things 1. If by PVBLIQVELY he means in the sight of the world or upon such terms that all men or the generality of persons round about may readily come to know and understand then his rule condems his practise and the practise generally observed by persons of his judgement For neither did himself in this sence publiquely signifie his coÌ„sâ—nt to the terms of the covenant by his being baptized the generalitie of us knowing nothing of his Baptism but only by tradition whose information in other cases is not very authentique or authoritative or by common fame which is known to be Tà m ficti pravique tenax quà m nuncia veri i. As well an hâ—ld-fast of â—hat feigned is As a Reporter of Truth 's certainties And as hath been notic'd formerly that most of those who are led as they think to Christ by the way of new Baptism chuse Nicodemus his season either formally or materially for their voyage Therefore what they do in this kind they do it not so PVBLIQUELY 2. The will of God in the Covenant made with Abraham his posteritie whether spiritual or teÌ„poral was as much that something should be done by meÌ„ publiquely to signifie their consent unto the terms of it as it is that any thing in this kind should be done by men to signifie their consent to the terms of the Covenant of Grace in the Gospel Therefore how impertinent is that which follows Now faith in Christ and an obedientiall subjection to ALL his Laws and precepts being the condition of this Covenant on mans part at WHAT TIME SOEVER HE ENTERS INTO COVENANT with God and undertakes the performance of the condition he is to sign and seal the same IN THE PRESENCE of wâ—nesses by that solemn ACT OF HIS in being baptized For answer Sect. 76. 1. I had thought untill now and shall think so still notwithstanding Mr. A's thought to the contrary that a person in his being baptized is a patient or sufferer only not an Agent or Actour much lesse that he performs any Solemn Act herein For they who act in their being baptized must needs be Se-baptists and not baptized after the manner of the Gospell So that his notion about mens signifying their consent to the terms of the Gospell by some solemn ACT falls to the ground If he pleads that men act in offering or submitting themselves unto Baptism though not in their Baptism it self I answer Be it so yet mens offering or submitting themselves unto Baptism are no solemn or Sacramental actings nor can their consent to the terms of the Covenant be said to be signified by these actings unlesse it may be said withall that men may testifie that consent we speak of without being baptized For that men may offer themselves and submit unto Baptism without being actually baptized is I suppose no mans question 2. Whereas he makes an obedientiall subjection to ALL Christs laws and precepts without any explication or proviso as well as Faith in Christ the condition of the Covenant of Grace on mans part doth he not make a Law by which were it of any force or authoritie as well himself as all other men should be condemned unlesse he can approve himself an exception from that Generall Rule of the Apostle James In many things we offend all If no person can claim interest in the good things of the Covenant but only they who shall perform the condition of this Covenant and this condition be either in whole or in part an obedienâ—iall subjection to all Christs laws and precepts as Mr. A. determines then in case he doth not obedientially subâ—ect to all these laws and precepts which I am farre from thinking that either he or any other person doth yea or that they do so much as know what all these Laws and Precepts are he hath fast shut the doore of life against himself 3. Whereas he saith at what time soever a person entereth into covenant with God he is to sign and seal the same in the presence of witnesses by the solemn act of his being baptized 1. I would demand of him whether he thinks the Lord Christ was not enâ—ered into covenant with God before his being baptized or whether he acted besides rule that at the time of his entering into covenant with God he did not sign and seal the same by his being baptized Yea I cannot but think that the Eunuch was entered into covenant with God some considerable space of time before his being baptized Nor is it an extravagant thought to conceive the same of Cornelius 2. Nor is he able to prove nor is the thing much more probable then proveable any presence of witnesses either at the Baptizing of the Eunuch or of Paul besides many others lastly I would gladly learn of him whether the children of the Jews entered into covenant with God at the time of their circumcising or not till afterwards when they were able to make profession of their Faith in God If he teacheth me the former for truth then would I gladly learn this lesson further why the children at least the children of beleevers under the Gospell should not be as capable of entering into Covenant with God as they and if so why they should not be baptized according to his own principles If the latter then what necessitie was there consequently now is there that at what time soever a person entereth into Covenant with God he should sign and seal the same Sect. 77. Of his further conceptions about the businesse he delivers himself thus p. 17. In this respect especially I CONceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1. 4. Luk. 3. 3. because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I SVPPOSE it is called the washing of regeneration Tit. 3. 5. because men upon ther being born again are to be baptized according to what was practized in the Apostles times Hence it is likewise as MAY WELL BE CONCEIVED that mens being born of water and of the Spirit John 3. 5. the washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5. are joyned together not because the Spirit works regeneration in and by Baptism if we respect the beginning of it c. The day will fail us to gather up by animadversion what Mr. A. hath scattered here by inadvertencie and inconsideratnesse For 1.
my God is this the language of a Son of thine But alass all this is but a small first fruits of that large Harvest of those rank venemous viperous ulcerous fluxes of folly flesh and fierceness expressions of his own Genius which out of the abundance of his heart he hath poured forth upon the head of a person of signal worth and honour and who is a shining and burning light in his generation yea and hath done I verily beleeve more real service unto Jesus Christ and the precious souls of men then all the Anabaptists as such and whilest such in the Land that I say not in the world But with such stuff as this he evinceth Mr Baxters reports to be full of falshood and his arguments to be sophistical and silly And as for the notions grounds and principles upon which he asserteth his Ana-baptismal cause against him are they not very importune and burthensome to any intelligent and considering man Or are not these some of them and their fellows like unto them 1. That the true way of Baptism which we must suppose to be that way of Baptism wherein Mr Fisher § 6. Mr Fishers Principles and his party are ingaged is the strait and narrow way which leadeth unto life and which few find b Pag. 414. Doth not this evidently imply that Mr F s sence is that when our Saviour admonished his Disciples and others to enter in at the strait gate yea to strive to enter in at it because wide is the Gate and broad is the way which leadeth to destruction c. his meaning was that men should strive to be water-baptized and this by dipping and that by the wide Gate and broad way he meant either baptizing by washing without dipping or want of baptizing at all It is a wonder of the first Magnitude unto me how such a conceit as this should â—ver clime up into his faâ—cy that by the strait and narrow way which leadeth unto life and which few find should be meant his way of baptizing Considering 1. That no man needs strive at all to be thus baptized all comers are entertained by the men of this way and all are freely admitted to walk in it who desire it 2. That this way can in no respect lightly imaginable by a sâ—ber man be termed strait or narrow Not 1. In respect of any great trouble or offensiveness to the flesh in the entrance into it at least not in reference to many constitutions especially in the hotter seasons of the yeer when both men and boys are wont to disport themselves by ducking and diving under water least of all in the hotter climates of the Earth where going into cool waters is matter of solace and pleasure as some of Mr Fishers own party do inform us And doubtless the narrow and strait way of which our Saviour speaks is one and the same in and unto all Nations and their respective Inhabitants Nor 2. Can this way be termed strait or narrow in respect of any disparagement or civil danger or disadvantage that is like to attend it at least when and where it is more generally practised as it was in our Saviour and John Baptists days when Jerusalem and all Judea and all the Region round about Jordan came unto John and were baptized of him Which notwithstanding it seems that Christ made and baptized more Disciples then John yea John's Disciples themselves complained unto him that all men came unto Christ meaning to be Baptized Least of all can it be attended with any matter of dishonour or dis-esteem when or where it is countenanced by the Civil Magistrate and places of honour trust and profit indifferently if not more frequently conferred upon men of this way as well as upon others which lately was and still is in part the condition of it in this State and Nation Considering 3. that it cannot be said of Mr Fisher's way of Baptism that few there are that find it at least if it be supposed to be the same way with that wherein John and Christ baptized For we lately heard that about the time when Christ spake the words Jerusalem and all Judea and all the Region about Jordan with vast multitudes besides had found the way of their Baptizing 4. That neither doth this way lead unto life otherwise then in conjunction with and by the mediation of Faith and Holiness without which no man shall see the Lord and in conjunction with and by the initiation of these Infant-Baptism and Baptism without Dipping will lead to life as well if not better then Mr Fisher's way of Baptizing Therefore however his way is not the strait and narrow way which leadeth unto life and which so few find Besides by his asserting such a principle as this he adjudgeth the whole Christian world ever since the days of Christ and his Apostles a very inconsiderable number only excepted unto the vengeance of eternal fire For how few of all that lovely and blessed generation I mean of Saints and holy men Martyrs and others have found entred or walked in Mr Fisher's way of Baptizing But it is no new thing for men who have a fancy of their own to lift up to Heaven to throw down whatsoever standeth in their way unto hell But the saying of Mr Baxter to Mr Tombs is very considerable at this turn It is saith he no small degree of evil that a man is fallen to when he dare slander or make infamous the whole or greatest part of all the holy Churches on Earth to maintain the reputation of his opinion a Plain Scripture Proof of Infants Church mâ—mbership c. p. 199. 2. Another Principle or Notion upon the credit § 7. whereof with importune confidence he builds his Anabaptismal Fabrique against Mr B. and whosoever is this That the children of the unbeleeving Jews are not broken off and excluded with their parents from Church and Covenant upon the account of their parents unbeleif only but for want of faith in their own persons c. b Baby-Baptism p. 110. How little truth yea or reason or sence there is in this Assertion especially if he intends it as he pretends to do in opposition to his Adversaries argument drawn from the Consideration of the breaking off of the Jews Children from the Covenant is evident from hence viz. that the children i. e. the Infants or young children for of these only his Adversaries speak of the Iews who were dis-covenanted by God had no more want of faith in their own persons then either Isaac or Iacob themselves whilest they were Infants like unto them and all the the children generally of this Nation whilst it remained upon the best and firmest terms in Covenant Therefore if their children were not cut off from Church or Covenant by God for want of Faith in their own persons neither is it Christianly reasonable to think or say that children of the latter Iews whose parents were dis-covenanted for
baptizing the children of Christians at age must needs run all into confusion Consectary If the practise of baptizing Christian 's children at age in constituted Churches be such a method or course of baptizing The third Head of Considerations which more immediately relate unto Infant-Baptism and argue the lawfulness of it yea and more then lawfulness ordinarily which is apt to fill these Churches with perpetual contentions and strife then is it not a Method allowed much less prescribed by Christ CONSIDERATION XXIV THe ordinary practise of baptizing Infants in the Church is much more edifying both to the Church and to the persons also baptized when come to years of discretion then the baptizing of men and women only Proofs This Consideration as to point of truth is demonstratively argued and asserted more then once in the latter part of this discourse and so needs no traverse here The Reader is desired for his satisfaction in this to peruse Sect. 56. 73. 159. 160. of that part Consectary If Infant-Baptism contributes more towards the edification both of the Body of the Church and of the persons themselves also baptized then the baptizing of men and women only then is it the unquestionable Will of God that Infant-Baptism should be practised in the Churches of Christ in as much as his order appointment is very express in this Let all things be done to edification 1 Cor. 14. 26. And again Seek that ye may excel to the edification of the Church 1 Cor. 14. 12. of which Scriptures in the second part of this Discourse Sect. 159. 48. CONSIDERATION XXV CHildren were admitted unto Baptism in the days of Christ and of the Apostles Proof For proof of this the Reader is only desired diligently to peruse the 22 23. and so the following Sections of the latter part of this discourse to the end of the 32 Section as also the 40. 132. 157. 158. Sections with several other passages hereof Consectary If Children were admitted unto Baptism in the dayes of Christ and his Apostles then can there no sufficient reason be given why water should be denied unto them in these dayes that they should not be baptized CONSIDERATION XXVI AS Circumcision was a Seal of the righteousness of Faith under the Law so is Baptism a Seal of the same righteousness under the Gospel Proof That Circumcision was a Seal of the righteousness mentioned under the Law and this simply and indefinitely and not with any appropriation unto Abraham or the righteousnesse of his faith onely is demonstratively proved in the latter part of this Treatise Sect. 61 62 63. c. That Baptism is a Seal of the same righteousnesse under the Gospel cannot reasonably be denied and is granted by the more considering persons of the adverse party The Author of the Treatise entituled Of Baptism having said pag. 4. That the righteousness which Abraham had by Faith the acceptation he had was sealed up to him by the signe of Circumcision c. immediately subjoyneth Now what Abraham had by Circumcision that the Saints have by Baptism for so the Apostle intimates in Col. 2. 11. 12. Again pag. 18. speaking of Baptism We shall find saith he beating it out as far as the Scripture gives light that as it seals and confirms our union with him so it also seals and confirms to us the most desirable thing in the world which is the pardon of all our sins Now we know that the remission or pardon of sin and the righteousnesse of faith are Termini convertibiles sive aequivalentes words importing one and the same thing And yet again the same Authour and Book pag. 20. Now for this God hath formed an Ordinance on purpose to confirm and ratifie unto us the remission of sins and this is baptism therefore be not amazed but repent and be baptized The same Author delivereth the same Doctrine in the same discourse ten times over yea Master W. A. himself in his Treatise stiled some baptismal Abuses c. as the Reader will find in the latter part of this Treatise is not tender of breaking with his Tutour Mr. Fisher in this point although in the mean time he contradicts himself as well as his Teacher herein For if Baptism be a Seal of remission of sins it cannot be required on mans part for the obtaining of remission of sins it is not the property of a Seal to procure unlesse it be the ratification and confirmation of what is already procured or done And indeed Mr. Fishers notion which alloweth Baptism to be a Signe but denieth it to be a Seal is upon the matter contradictions to it self For certainly God signifieth nothing but what hath reality and truth of being If so then by what means soever he signifieth a thing he must needs seal ratifie and confirm the being of it But for the truth of the Consideration before us were it not granted by our adversaries in which respect it needeth no proof it might be clearly argued and evinced from that known Scripture Discription of Baptism wherein it is stiled The Baptism of repentance for the remission of sins Consectary If Circumcision under the Law was a Seal of the righteousness of Faith or of the remission of sins and Baptism under the Gospel be a seal likewise of the same righteousness then must children under the Gospel needs be as capable subjects of the latter seal I mean Baptism as they were of the former Circumcision under the Law CONSIDERATION XXVII JT was a gracious priviledge vouchsafed by God unto children under the Law to be admitted members of that Church-body which was most highly favoured and respected by him and amongst whom besides many other most great and pretious promises made unto them he promised to dwell for ever Proof Neither should we need to levy any proof of this Consideration if we had to do only with reasonable and considering men For if it were not a gracious priviledge unto children to be admitted members of such a body as that described then was the Ordinance of God enjoyning men the Circumcising of their children by which they became formal and compleat members of this Body either a kind of Idol Ordinance which did neither good nor evil to those who received and enjoyed it or else such an Ordinance wherein or whereby God intended evil unto them But as well the one as the other of those conceits are the abhoring of every Christian and considering Soul Ergo If it be said that Câ—rcumcision might benefit children in some other way though not by immembring them into the Iewish Church I Answer 1. It is not easie to conceive in what other way it should benefit them 2. What way soever may be thought upon wherein it should profit them otherwise Baptism must needs be conceived to be as profitable to them in the same 3. and lastly it is very unreasonable and importune and not worthy a sober man to affirm or think that children had no priviledge or
be baptized It is a true saying of Musculus that Baptism is indeed the Laver of Regeneration but not so that only they who are actually regenerate ought to be sealed therewith but those also who are to be regenerated afterward a Baptismus est lavacrum regeneration is sed non ita ut regenerati tantum illo debeant obsignari verùm etiam regenerandi Mus in Mat. c. 22. And Calvin answering an objection against the Baptizing of Infants affirmeth that they are to be baptized in futuram poenitentiam fidem b Calv. Institut l. 6. c. 14. Sect. 20. 1. in order to that Repentance and Faith which afterwards should be found in them And herein their Doctrine is expresly consonant to the Scriptures I indeed saith John the Baptist to those who were at present a generation of vipers baptize you with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or unto Repentance 1. to oblige or engage you the more effectually to Repent Mat. 3. 11. So v. 8. Bring forth therefore therefore 1. since you have now been baptized fruits worthy Repentance 3. When he saith upon which they look for remission of sins according to the promise of God in that behalf I do not well understand with what antecedent he intendeth a match for his Relative WHICH If he intends it barely nakedly with Repentance that which he saith nothing concerns the Interest of his cause If with this clause do take up the Ordinance of Baptism out of a Principle of Repentance so that his meaning be that upon such a takeing up of the Ordinance as this viz. out of a principle of Repentance persons look for the remission of sins according c. Sect. 61. 1. Remission of sins is promised by God unto Repentance whether it be accompanied with Baptism or no Act. 3. 19. Act. 5. 31. Luk 24. 47. Prov. 28. 13. And consequently he that truly repenteth may look for remission of sins according to the promise of God in that behalf whether he taketh up the Ordinance of Baptism or no. Yea according to Mr. A's own principles no person ought to be baptized untill he believeth and what is believing being interpreted lesse then a looking for remission of sins upon Repentance according to the promise of God in that behalf If so then men may nay must or ought to look for remission of sins upon Repentance according c. before the taking up of the Ordinance he speaks of and consequently without it 2. In the Scriptures I finde neither precept for nor example of any looking for remission of sins by any man simply upon his taking up the Ordinance of Baptism no though taken up by him out of a principle of Repentance 4. What he meaneth by his Denomination and use of Baptism better served in mens baptism then in childrens I am again to seek If by this better service he means any thing meet for the understandings of men I know no reason why the Denomination and use of Baptism he speaks of should be either better or so well serv'd in the Baptism of men as of children considering that God himself judged the like Denomination and use of circumcision better serv'd in the circumcision of children then of men Otherwise I suppose he would have ordained by Law the circumcising of men rather then of children And whereas the Apostle declares the use of circumcision by this Denomination a sign and seale of the righteousness of Faith Rom. 4. 11. is not the Denomination of it and consequently the use of it the same in substance both with the Denomination and use of Baptism For what is Repentance but Faith in implication as Faith also comprehends Repentance in it the Scriptures accordingly by reason of this mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the same promises indifferently unto the one and the other Again what is Remission of sins but the righteousness of Faith Or what is the Righteousness of Faith but in strictest proprietie of speech remission of sins As for that new-fangled conceit that Circumcision was a sign and seal of the righteousness of Faith only unto Abraham personally considered it is so ridiculously importune that an operous and solemne confutation of it would be little other it self Certainly God did not injoyne two kinds of circumcision the one specifically differing in the signification and end of it from the other one to signifie and seale both covenants as well that which was temporall or carnall as that which was spirituall another to signifie that covenant only which was spirituall Besides if circumcision had signified and sealed nothing to the Jewish nation but only the covenant of God to give them the land of the earthly Canaan why should God covenant with them long after Abraham was dead that he would circumcise their heart and the heart of their seed to love the Lord their God with all their heart and with all their soul that they might live Deut. 30. 6. Doubtlesse these things import much more in circūcision then either the signifying or sealing of an earthly covenant unto those to whom it was given This appears from many other passages of Scripture which may be considered at leasure Rom. 2. 28 29. Philip. 3. 3. Col. 2. 11. Act. 7. 51. besides other As for the great argument in defence of the wild conceit now opposed built upon Rom. 4. 11. it is built quite besides the clear meaning and import of the place For because here it is said that He Abraham received the sign of circumcision a seale of the righteousness of the Faith which he had yet being uncircumcised THAT HE MIGHT BE THE FATHER OF ALL THEM THAT BELIEVE though they be not circumcised that righteousness might be imputed unto them also Mr. Fisher a See Mr. Fisher Baby-Baptism p. 18. 19 24 154 269. and Mr. A. would infer from these words that he might be the Father of all them that believe that Abraham received circumcision viz. in his flesh as a seale of the righteousnesse of Faith for this end that by receiving it upon this account or upon these terms viz. as a seale of the righteousness of Faith he might hereby be made or become the Father of all that believe c. Which honour they weakly imagine could not accrue unto him by his receiving of circumcision if any other of his posterity should receive it upon the same terms with him I mean as a seale of the righteousnesse of Faith This is the strength or weaknesse rather of their arguing from this place that Circumcision was a seale of the righteousnesse of Faith unto Abraham only For 1. Though Abraham did receive the sign of Circumcision in his flesh Gen. 17. 24 26. yet is it not this receiving it which is here spoken of but his receiving it in the Law or Ordinance of it from God in such a sence as John the Baptist may be said to have received Baptism viz. because he was the first to whom the Ordinance of
children of your Father c. 1. that ye may be known to be so Mat. 5. 45. And the man whom the Lord shall chuse shall be holy i. shall be owned or acknowledged for holy Num. 16. 7. So again And now I beseech thee let the power of my Lord be great 1. appear or be discovered to be great Num. 14 17. That sin might BE out of measure sinfull by the commandement 1. might appear or be known to be so Rom. 7. 13. Besides many the like a This interpretation of the verb Substantive BE Mr. Fisher himself attesteth affirming that Circumcision was a seal to Abraham to honour the greatness of the Faith he had and to NOTIFIE him to be the Father of the Faithfull as is plainly expest Rom. 4. 11. Baby-Baptism p. 153. As God by chusing Moses out of all the children of Israel yea out of the whole world to be the first and immediate Receiver from himself of those lively Oracles as Stephen expresseth them Act. 7. hereby declaclared and commended him both unto the nation of the Jews and then to all the world besides for a Great Prophet Person highly interessed in his favour c. and did the like by John Baptist in making choice of him from amongst all the holy worthy persons in the world to be the first imediate Receiver of Baptism from his hand that sâ— by and from him it might be propagated unto all those to whom it was intended in like manner by singling and chusing Abraham out from amongst the generation of men spread upon the face of the whole Earth to be the first and imediate Receiver of the Great Ordinance of Circumcision intended and given for a sign and seal of the Righteosness of such a Faith or kind of Faith as he had being yet uncircumcised by and from him to be derived unto all those that should desire or be found meet to partake thereof he did I say hy casting the Spirit of this glory upon him recommend and set him forth unto the world as the Father of all those that should believe i. for a person whose Faith he so highly esteemed that he invited the world to follow his steps herein So that Abraham was not properly or formally constituted or made the Father of all that believe in the sence declared by his receiving the sign of Circumcision a seal of the righteousnesse os the Faith which c. but by that great and worthy spirit of Faith acting and shewing it self from time to time so exemplarily in him in severall cases upon occasion as appears Rom. 4. 18. Who against hope believed in hope that he might become the Father of many a See Rom. 4 18 19 20 21. Heb. 11. 8 9 17 c. nations according to that which was spoken So shall thy seed be c. Onely the honour of this Father-hood which was Abrahams equitable right upon the account now specified before his receiving Circumcision God was pleased to attest and set his seal unto in the sight and presence as it were of Heaven and Earth by revealing that his mysterious and great Ordinance of circumcision first unto him as for his own personall accommodation and heavenly securitie in matters of highest concernment unto him so likewise for the like benefit and blessing unto his posteritie and all those who should incorporate and make one nation and people with them And that the world might understand and know that the consignment of this great Ordinance unto Abraham was intended by God as an honourable cognizance of that signall Faith which was in him he was pleased to impose this sence and signification upon the said Ordinance viz. that it should be a seal or means of confirmation unto the world that in whomsoever that kind of Faith which was in Abraham should be found he should with Abraham be justified in his sight Rom. 4. 11 22 23 24. Gal. 3. 6 7 8. 9. Sect. 63. 6. And lastly for this evident it is 1. that Abraham his being circumcised or his receiving this Ordinance in the flesh is not in this Scripture so much as mentioned or intended but only his receiving the first discovery and command of it from God as a Feoffee in trust for his posteritie and those who should desire to incorporate with them 2. That Circumcision the Ordinance whereof Abraham thus received was not intended or given by God as either a sign or seal either of Abrahams Faith or of the Faith of any other person nor yet as either sign or seal of the righteousness of Abrahams personall or individuall Faith as such but of the righteousness of the same kind of Faith in whomsoever or in how many soever it should be found during the time assigned by God for the continuance in it in the world 3. That Abraham was very notably and solemnly declared by God unto the world to be the Father of all that believe not by any kind of receiving Circumcision in his flesh wherein all his posteritie were equally priviledged with him but by receiving the Ordinance and commandment of it immediately and before any other person from God which was his prerogative alone 4. And lastly That the counsell and minde of God in circumcision was that it should be both a sign and seal of the righteousnesse of a true and unfeigned Faith i. of that kind of Faith which was in Abraham in whomsoever it should be found as well as in Abraham yea simply and indefinitely so i. whether this Faith had ever been found in any man or no inasmuch as neither mens beleeving nor their non-beleeving do or can at all alter the purpose or counsell of God in any of his Ordinances Sect. 64. Did I not judge the explication given of the Scripture lately argued abundantly sufficient to satisfie and convince any man to whom Paul being alive would not say if he be ignorant let him be ignorant that Circumcision was not a sign or seal of the righteousness of Abrahams personall or individuall Faith only but generally and universally of the righteousness of the same kind of Faith in whomsoever it should be found I should adde much more for his satisfaction in that behalf I trust the Reader will pardon the digression considering that the text of â—cripture opened herein thorowly and distinctly understood gives little lesse then a thorow light into the Question about Infant-Baptism And I am in no degree doubtfull had but Mr. Fisher and Mr. A. been both willing and able to reach the mind of the holy Ghost therein and withall quitted themselves like men in the consideration of it they had been preserved in the streight way of God and of the Gospel and not turned aside into the crooked path of Ana-Baptism But let us now return and hear what Mr. A. hath farther to say why God's design touching Repentance for the Remission of sins should be better served or answered by the Baptizing of men then of children Therefore
goodnesse of it have been sufficiently vindicated in the premises As the Apostle in the case of marriage affirming that he that keepeth his virgin meaning unmarried doth BETTER granteth with all that he that giveth her in marriage doth WELL 1 Cor. 7. 36 38. So he that teacheth that any End of Baptism is BETTER answered one way undeniably granteth that this End may WELL and to a commendable degree be answered in another Sect. 67. 3. Whereas he supposeth that Baptism may be called the Baptism of Repentance for the remission of sins because God thereby signifies and SEALS the remission of sins upon Repentance c. he takes the boldnesse to lift up his pen against the great Apostle of his Faith in the doctrine of Antipedo-baptism Mr. Sam. Fisher whose avowed Doctrine it is that Baptism as it is not so much as signifying unto children a so is it no SEALING Ordinance Baby-Baptsm p. 154 c. unto any In which notion of his he laies the honour of the Ordinance of Baptism in the dust unto which notwithstanding otherwise he crieth Hosanna in the highest 4. Whereas he gives this for a reason why the End and Vse of Baptism of which he speaketh should be better answered by the baptizing of men then of children viz. Because men who have begun to repent are in a good capacitie to receive confirmation and establishment in their hope and confidence whereas Infants whilest such are uncapable of any such thing c. I answer 1. That which himself here onely doubtfully and with proviso call's one End and Use of Baptism viz. the signifying and sealing unto men the remission of their sins upon repentance one greater then He in the cause of Ana-Baptism as we lately heard denies to be either the one or the other Himself being doubtfull whether there be any such End or Use of Baptism as that here mentioned by him upon what sober account doth he trouble the world with telling them that in case there be such either End or Vse they are better answered by the baptism of men then of children Is that which may not be as well as be better answered by one means then another These are strange speculations 2. Supposing that one End and Vse of Baptism should be better answered by the baptizing of men then of children what follows from hence It neither follows in the first place that therefore every end and use thereof is better answered by such an administration nor in the second that Baptism therefore is not to be administred unto children One end of meats and drinks as for example the preservation of the health and strength of men and women come to their just statures and growth is better answered by the eating and drinking of men and women then of children but it followeth not from hence that therefore eating drinking are not to be allowed unto children One end and use of marriage is better answered by the marrying of persons in the strength and vigour of their youth but this proveth not that therefore it is unlawful for persons of more maturitie of years to marrie This very End and Use of Baptism here suggested was better answered by the Baptism of men who had sinned and repented then by the baptism of Christ himself who was uncapable of repentance and of remission of sins hereby yet this proveth not that therefore the baptism of Christ was unlawfull Therefore Mr. A's reasoning at this turn is to little purpose Sect. 68. 3. Whereas he attempteth to prove that the End and Use of Baptism now under consideration is better answered by the baptism of men then of children by this argument viz. because men WHO HAVE BEGUN TO REPENT are in a good capacitie to receive c. doth he not reason at as loose a tate as he that should go about to prove that men shall be saved because righteous men shall be saved or should infer that such and such things do belong to a subject simply considered because they belong to this subject so and so qualified 4. Though Abraham when he was circumcised was in a good capacity to receive confirmation and establishment in his hope and confidence both that God would give unto him in his posteritie the promised land of Canaan and likewise that he would justifie him thorow his beleeving whereas Isaac at the time of his circumcising was in no such capacitie of either yet was the circumcising of Isaac every whit as regular and lawfull as the circumcising of Abraham yea was of the two more agreeable to the standing Law for Circumcision In like manner though children be in no such capacity at the time of their baptizing to receive confirmation and establishment in their hope and confidence of obtaining remission of sins upon their repentance as repentant men are when they are baptized yet may their baptism be every whit as lawfull yea and more regular then the baptizing of such men Therefore Mr. A's discourse in the quarters we are now beating up is without sinews Sect. 69. 5. And lastly for this when he saith whereas Infants whilest such are ALTOGETHER uncapable of of any such thing in respect whereof this end is made frustrate when Baptism is given unto them he speaketh truth neither in the premises nor in the conclusion For 1. Infants whilst such are not ALTOGETHER uncapable of that whereof he speaketh For although as hath been formerly argued they be not in an actuall capacity of the thing I mean in such a capacity whereby they are inabled to receive the Confirmation and establishment he speaks of at the time of their baptizing or whilst thy are infants yet are they in some capacitie and this proper and direct though mediate and remote of receiving these accommodations in due time as they are in such a capacitie as soon as born of speaking thinking apprehending c. however this capacity is not ordinarily reduced into act till after severall years Secondly from hence it follows that neither is that End of Baptism of which he speaks made frustrate when Baptism is given unto children any whit more then the End of planting is made frustrate by the non-fructification of the tree planted immediately upon the planting of it or the end of sowing made frustrate by reason that the seed doth not yield an harvest-increase as soon as it is sown What I do thou knowest not now said the Lord Christ unto Peter and in him to the rest but thou shalt know hereafter Joh. 13. 7. Christs action here spoken of was not hereby made frustrate unto Peter because he understood not the meaning or import of it when it was acted And many of his sayings to his Disciples which they understood not when they were spoken were understood by them with advantage afterwards See Sect. 152. Sect. 70. Whereas he addeth that there is a greater APPEARANCE both of the wisdom and goodness of God in vouchsafing and applying such a means as Baptism is to