what hee doth and what he receives that that ordinance which ought to be administred but once and is of so great an use and influence may be received to his best advantage whilst in the interim hee is in the hands of God fit and exposed to receive the preservation of his spirituall being in the same way in which it was wrought and by those unalterable bonds of election conversion safe enough till he shal be capable of setting his seale and receiving Gods visibly to that which in a secret and unknowne way was wrought in him CHAP. IX In which entrance is made into the consideration of the great argument for Infant Baptisme drawne from the circumcision of Infants by way of answer whereunto five particulars are handled the first whereof is treated on in this Chapter namely what circumcision was to the Iewes and whether the qualification requisite to it was regeneration or the infusion of gratious habits HAving thus layd downe the state of Baptisme and cōsidered severall things about it sufficient for my owne satisfaction and clearely also design'd the right subject of that ordinance I come now in order to a more full discharge of my self to this controversy for a more generall satisfactiō to consider the particular reasons by which the patrons of Infant Baptisme would inforce it The first whereof which seemes to be a great one is that the seede of Abraham with whom and whose seede God was in covenant received ordinances and particularly circumcision by vertue of their birth and that wee being ingrafted into that stock have power to derive a capacity of ordinances to our children else the priviledges of Christians the New Testament would be lesse then those of the Iewes of the old Testament which is not to be imagined I take this to be the summe of that argument which seemes to carry the greatest weight to speake lowdest for Infant Baptisme of any other Here divers things by way of answer are to be considered first what circumcision was to the Iewes whether the qualification required to it was regeneration or the infusion of gratious habits for if not then there will be found to be this great and essentiall difference namely the qualification of the subject Secondly what ever that should proove how far the ordinances of the old Testament should regulate determine by way of rule and institution those of the New if not then the parallel of circumcision is not fit to beare the weight of an institution Thirdly how we are ingrafted into Abrahams covenant and by what tittle wee are called Abrahams children for we are not to clayme the same things by different tenures Fourthly how far the Iewes by vertue of their being Abrahams seede could pretend to New Testament ordinances and if they by their birthright could not then neither can we by any such birthright or carnall generation Fifthly whether though Infant Baptisme should not be the priviledges of Christians their churches might justly be said to be as great or greater then the priviledges of the Iewes and their Churches and state For the first I must professe I am not Iew enough to understand the full drift of that ordinance and although men are bold in commenting and interpreting all types and ceremonies of the old covenant after their owne apprehensions yet it is safe to be sober and to advance no further then the Scripture guides This I am persuaded of that as they were formed particularly to that state of the Iewish church so they had meanes to understand them for their comfort edification to better advantage then we have but it would not be hard to tell you what some have thought and perhaps to as much purpose as those who are of a different opinion for this notion received that the parallel of circumcision must be the pillar of infant Baptisme hath I am afraid to much determined streightned the interpretation of that ordinance the places which speake concerning it Ambrose upon the 4. of the Rom. saith Circumcisio aliquid habet dignitatis sed signum est tantum quod signum ideo accipiebant filij Abraham ut scirentur ejus filij esse qui credens Deo hoc signum acciperet ut aemuli essent paternae fidei Circumcision hath something of dignity but it is a signe onely vvhich signe the children of Abraham did therefore receive that they might be knovvne to be his seede vvho beleeving in God received this signe that they might be emulators of their fathers faith Ierome upon the 3. of the Gal. saith Because Christ vvas to spring from the seede of Abraham and many ages vvere to passe from Abraham to Christ the vvise God least the seede of beloved Abraham should be mingled vvith other nations and should by degrees be joyned more familiarly distinguisht the flock of Israel by a certain marke or circumcision then for 40. yeares together in the vvildernesse none vvere circumcised because they vvere out of the daunger of such mixtures being alone but assoone as they vvere past the banks of Iordan circumcision prevented the error of mingling vvith others vvhereas it is vvritten that they vvere circumcised that second time by Ioshua it signifies that circumcision ceased in the vvildernesse vvhich vvas rationally used in Egypt The Apostle Rom. 4. doth not call circumcision a seale of the covenant or promise but of the righteousnes of faith which sayes Origen upon this place vvas to seale shut up the righteousnes of faith vvhich in its time vvas to be revealed that is under the figure and types of that carnall circumcision was secretly signified and vayled the circumcision of the heart which is the true justification that Christ was to bring or as Chrysostome Theophilact and others it vvas called a seale of the righteousnes of faith because it vvas given to Abraham as a seale and testimony of that righteousnes vvhich hee had acquired by faith Novv this seemes to be the priviledge of Abraham alone not to be transferd to others as if circumcision in vvhom ever it vvas vvere a testimony of divine righteousnes for as it vvas the priviledge of Abraham that hee should be the father of all the faithfull as vvell circumcised as uncircumcised and being already the father of all uncircumcised having faith in uncircumcision hee received first the signe of circumcision that hee might be the father of the circumcised novv because he had this priviledge in respect of the righteousnes vvhich he had acquired by faith therefore the signe of circumcision vvas to him a seale of the righteousnes of faith but to the rest of the Ievves it vvas a signe they vvere Abrahams seede but not a seale of the righteousnes of faith as all the Ievves also vvere not the fathers of many nations This appeares first because Paul joynes these two together he received the signe of circumcision a seale of the righteousnes of faith that he might be the father of all that
beleeve vvhether circumcised or uncircumcised ver 11.12 Therefore all circumcised have not the seale of the righteousnes of faith as they are not the father of all that beleeve Secondly this the Apostle may seeme to intimate by distinguishing betweene a signe and a seale to shew that circumcision was to all a signe but to Abraham alone a seale of the righteousnes of faith Thirdly though the Scripture speake often of circumcision yet it never calls it a seale but here where it speakes of Abraham which intimates that it was onely a seale to him else when Paul askes vvhat advantage hath the Ievv and vvhat proffit is there of circumcision and sayes much every vvay Rom. 3.1.2 He should one would thinke have mentioned this great advantage that it should be the seale of the divine promise but this he mentions not at all nor will it answer this though that be the best I know given that Aquinas seemes here to find a double question one what advantage hath the Iew which is handled in this Chapter the other what proffit is there of circumcision which is handled in the 4. chapter this hath to great an quietnes rather as Musculus sayes upoÌ„ that place It is no daunger to vvhich member yee apply the ansvver for the same thing is askt in both for by circumcision he comprehends in generall all Iudaisme for asmuch as the inauguration into Iudaisme lay in circumcision So as what ever force there is in this probable reason for it is no more may stand good notwithstanding this exception Fourthly if circumcision had bene the seale of the righteousnes of faith to Infants then an account of the righteousnes of faith should have bene required in those of yeares to whom it was administred but that such faith was required or fouÌ„d in all wee reade not Abraham the same day circumcised all whether borne in his house or bought with his money without any such declaration or demaund that wee read of and Ishmael who was thirteene yeares old judged not within the covenant of grace was also circumcised Of the Sechemites also there was required no profession of faith to their circumcision which as a forme at least would have bene required if it hath bene judged necessary to that seale and used by converted Proselites though Symeon and Levi brethren in iniquity were the ministers of it To illustrate this consideration let us see the great difference in the institution of Baptisme and Circumcision when Christ instituted Baptisme Goe teach sayes hee and baptize make Disciples and baptize and in the administration of the ordinance they confessed and vvere baptized they beleeved and vvere baptized but not a word of infants who were not capable of this beleeving and confession But when the precept of Circumcision was given not a word of teaching or faith nor in the example find you any such thing but of infants you find the command most expresly for the time for the age for the sexe To conclude whereas holines is required to Sacraments the household of Abraham whether naturall or adopted were holy but not so as to include regeneration or cleanes of heart which is our holynes but there was of use among them an Ecclesiasticall Leviticall and typicall holynes which amongst us obtains nothing of creatures for food some were cleane some uncleane and the land was holy and so was the fruit the trees therefore were holy and to be circumcised Levit. 19.23 in such a time and state of the church when things actions tooke their denomination of sinfull or holy from such outward and typicall considerations when circumcision was predicated of trees as well as men no wonder though infants were circumcised The summe of all is this that it is not easie for us to determine distinctly of the nature and scope of the ordinances of the other covenant that some have judged circumcision onely a signe of the Iewes dist inguishing and admonishing to good but a seale to Abraham onely who had righteousnes of faith as the Scripture calls it to be sealed and who was of capacity to receive it Though there be them who have doubted whether it sealed any thing to Abraham but his fatherhood of the faithfull And then againe it is wondred that the profession of this faith should never have bene required of those of yeares if it had qualified for this ordinance and lastly it is shewed that there was another kind of holynes then of use esteeme in the church of God namely typicall ecclesiasticall and Leviticall which gave right and tittle to ordinances which amongst us hath no place and therefore there will be found to be this great difference betweene these to ordinances the qualification of the subjects which will farther appeare in handling the third particular in this answer to all which I shall add onely this one thing more that if that be true which I have formerly discoursed about Infant Baptisme that it cannot be necessarily concluded that they have Baptismall qualifications namely regeneration and that if they had yet there were no just hast for the ordinance of Baptisme but the contrary then much lesse can any such qualifying regeneration and conversion be predicated of the infants of the Iews in the old covenant and therefore if that be the onely way as it is to pretend to Baptisme our infants cannot pretend that way then the Iewes infants must needs have some other qualification for circumcision then regeneration and therefore the subject of these ordinances differ greatly namely in that which respectively qualifies them to be capable of those administrations CHAP. X. In which is handled the second particular proposed in answer to the argument drawne from Circumcision to wit how farre the ordinances of the old Testament should regâ—late and determine by way of rule and institution those of the New QVest the second what ever should become of the first question the next is how farre the ordinances of the old Testament should regulate determine by way of rule and institution those of the New I answer nothing at all especially in the essentialls of it amongst which the subject of ordinances in the mayne qualification of it must needes be accounted Because things become ordinances to us by vertue of a word of institution forasmuch as the efficacy energy of ordinances hangs upon the will of God not the reason of them There are certain necessary circumstances about ordinances that common reason will suggest though the institution should not as time and place but by the same common reason to add other circumstances which in themselves are not simply necessary or by consequences drawne from the ordinances of another covenant is to set our posts by Gods posts to be wise above what is written and to be guilty of adding to the will of God in that which is most purely his will the ordinances of institution And I beseech you consider whither this way of working hath not
it were the subject matter of marriage Let us see what help this similitude will give us to the notion of infant Baptisme First the great busines of marriage is consent of the parties married this is the efficient or formall cause of it so in our mysticall marriage Baptisme the covenant struck betweene God and us implyes especially the consent of parties But by infant Baptisme the infant is not bound for hee consented not againe consent must be exprest but the child wantes the just ripenesse and formation of organs inward and outward for such expressions that cannot be neither hee cannot will it because he cannot understand it nor can hee expresse that which within he hath not But may not my friends doe it for me Personall consent is required to carnall marriage whē much depends upō the parents much more to this mysticall therefore as a mad man cannot consent nor expresse it for the trouble distemper of his understanding so nor an infant for the want of the use of it and for parents and Godfathers Godmothers as they call them they provooke to duty incite and incourage and teach but as the covenant is made with us so it must be made by us A child may lawfully marry himself to Christ without the consent of his parents which in the other marriage hee cannot doe here is therefore no covenant no bond because no consent on one party founded on a present impossibility for a covenant is betvveene tvvo consenting partyes It is not therefore the dipping of the child in water gives baptisme no more then the bedd gives marriage where consent is wanting Here you see then a fayle of the great matter in the busines of the covenant namely the formall or as some will have it the efficient cause you will find a great fayle also in the subject matter for here is an error of the person Christ looks for a beleever he makes his covenant in Baptisme onely with such the institution is terminated upon them but here is a poore infant as uncapable for the present of beleeving and repenting as a mad man is of reasoning which yet hee may have in the habit therefore of covenanting consenting which is a fruit of that faith and therefore as a marriage made with a man mad were null so were it much more a madnes to bring to Baptisme such an one and see whether it may not be thought to hold of the same distemper to offer a child to that sacred fountaine that in the matter of reasoning and covenanting can doe no more then a mad man Yee see therefore the great and essentiall fayle of such a Baptisme so essentiall as it makes it a nullity as the like in marriage renders it null and voyd Now then to goe on if there be no bond no covenant in this infant Baptisme no obligation which is the mayne of it then there is no sealing for a seale serves but to ratify confirme a bond and covenant Againe as there is no bond nor sealing so there is no exhibition or conveyance of any thing from Christ for there are no pipes to receive it that is as an ordinance there is no reason in the use of it no faith no sence you may speake aloude and say this signifies the death of Christ this his resurrection by this you are buried and mortified and by this quickned but the child is asleepe or dead or as good here is no receptive faculty proportionable to the ordinance in the manner of conveighing it When Christ will speake in an invisible secret unknowne and unconceavable way hee doth it without the help of an outward visible ordinance when Iohn was sanctified in the wombe hee needed no word or signe to conveigh it to him but here if Christ conveighes not himself Sacramētally by words signes and representations hee conveyes not himself at all by vertue of the Sacrament So that as there was a fayle in the forme of contract or covenant and in the subject matter of this ordinance there is an error of the person so also in the ends of this Sacrament on Christs part of which you have heard namely sealing up to us our union with Christ and every good thing and exhibiting conveighing himself to us in the use of this ordinance and for us who by this meanes should forme a formall cōtract with God and should give a testimony of our piety and obedience to God Iohn 4.1 And secondly should distinguish our selves by this badge or charracter of our profession from the prophanes of the world with some more of that kind we are capable of doing nothing in a busines so active no more then of receiving so as upon the whole matter as the summe of this discourse Infant Baptisme is a nullity as much as the marrying of infants or the ordination of infants which latter in some parts of the world is also in use which all men will judge a nullity the ordinance hath bene profaned to such out of a well meaning ignorance and hee that will partake of that great ordinance as it is our duty and priviledges must knowingly beleevingly be baptized in the name of the Lord Iesus which ordinance when wee have once received aright it is as I said in the beginning not to be repeated If any man shall say that consent afterwards may make up the defect and that there be many things which were ill done which yet stand good when they are done I answer There may be many great fayles in an action which may not make it null or nothing as for one to marry one of another religion or without some due consents makes it an ill or an unlawfull marriage but it doth not make it no marriage but those essentiall fayles which may be said to nullify it can never be repaired by any act afterwards now such are the fayles of infant Baptisme as I have prooved such as enter into the very essence of it namely the formall and materiall causes so as if you aske what I lay to the charge of infant Baptisme I say that it is nothing as the Scripture saith that an Idole is nothing not but that there is a great deale of busines made of it as if it were something which all can contribute or conferre nothing to the essence or being of it so as he that will affirme that after consent may make that pretended Baptisme reall true must proove first that it hath not failed in its essentialls which I have already prooved Baptisme to have done To conclude a man may receive many wounds and be miserably disfigured loose many members or parts and yet remayne a man but let out the rationall soule which is his forme but by the prick of a pin and that which remaynes is no more a man but a carcasse because the cōstitutive essentiall which is his forme is gone and it must be an Almighty power that must give him his being
OF BAPTISME The heads and order of such things as are especially insisted on you will find in the table of chapters Printed in the Yeare 1646. THE PREFACE THE Authour of these follovving thoughts professeth that hee vvas necessitated to them partly in duty to himself that he might discover vvhat vvas the good thing of that ordinance vvhich the Scripture magnifyes so greatly and himself understood so little but particularly by reason of a controversall scruple vvhich a providence of God put him to conflict vvith and all the present light hee had could not manadge to satisfaction to vvhich also may be added as another just reason that the desires of a fevv friends vvho have a reall interest in him ingaged his indeavours also in their respect and contributed to the production of these meditations vvhich last reason vvas necessary to be knovvne in regard that they vvhose desires vvere accessary to the dravving forth of this discourse have bene principall in the publishing of it and have offered a kind of violence partly by importunityes and partly by venturing upon the community and liberty of friendship to make it publike vvithout any order obtain'd from the Author to that purpose vvho needs no fuller vvitnesse then God his ovvne conscience and a fevv friends vvith vvhom hee hath more particularly convers'd hovv little hee hath delighted to ingage his thoughts in the controversall parts of truths and hovv in a constant tenour his meditations have form'd othervvise But since it is done certainly vvith no ill vvill to the publike The Authour findes good to accompany these papers vvith these good vvishes That they may by no meanes be the occasion to any of angry or quarrelsome disputes that blood vvhich vvas shed for us and vvhich this ordinance exhibites as a fountayne to bath in should qualify our heates and correct that Chagrin distemper vvhich often manifests it self in the agitating of things diversly apprehended Particularly that they may escape the unhappinesse of the censures of idle men vvho because they say nothing publike enough for an ansvver thinke they may say any thing and having found an easie vvay to religion to vvit the suffrage of learned men and the practise of the most judge them vayne and impertinent that take a greater boute To vvhich hee adds also this vvish that they may be delivered from such vvho triumph in discovering some lesser mistakes and place a great part of their abilityes in critisizing upon a vvord or phrase not so vvell plac'd or pertinently exprest such not to mention their charity as their talent is commonly very little so that vvhich is seemes fitted not so much for argueing as vvrangling vvith vvhich he vvould have nothing to doe and is levissimus fructus ingenij vvhich you may english The froth or scumme of witt And lastly hee desires that any vvho shall examine them more seriously and particularly and shall not in every thing be of the same minde for light is not administred to all by the same measure vvould be content that men should injoy their judgement since nothing is more our ovvne till cause be given to alter them vvould in the meane time be so friendly to him vvho professes to be greatly a friend to truth in order to the truth Iesus Christ that in the difference of opinions there might be a just simphathy and unanimity of the Opiners These escapes the Reader is desired to correct before he read the ensueing discourse Page Lyne Error Correct 11 4 us as 30 14 offense offence 31 3 terrifie can terrifie 33 4 blot out after the word death  17 discarge discharge 50 14 obliging obligeinge 56 14 or our 58 14 proceeding preceading 87 9 or as 88 17 which with 98 12 hnit hint 101 14 opposite apposite 113 19 Christ Christ's 128 13 put out That  133 8 chaine clayme 135 11 forner former 144 15 recte una 156 13 host hast 171 16 anquietnes an acutenesse 177 15 to two 181 18 rationall nationall 185 14 infaithfullnesse unfaithfullnesse 186 16 oath each  19 rationallity nationallity 187 9 blot out the at sinne 189 1 yooke yoake 195 11 a beginning our beginning 198 3 gave have 210 3 antientnes ancientnes  12 we workers coeworkers 224 4 come came 226 6 Iohn Iohn 1. 240 5 typising typifieing 274 20 pole pale 293 17 wo woe 324 6 â—â—ite â—int 328 10 differring deferring 329 10 differring deferring 348 16 provooke provoake 369 3 bewtifull beautifull The table of chapters the Reader will find at the end of the booke OF BAPTISME CHAP. I. Wherein of the first and great end of that ordinance the sealing up of our union with Christ and more particularly of the most illustrious tipe of Baptismeall sealing in the Baptisme of Christ THE Scripture holds forth no point with more glory and certainty then the onenes which we have with Iesus Christ which union is the rise and ground of all that is good and happy in us this therefore is the first and great thing that is made ours by Baptisme wee are baptized into the name of Christ for wee though wee be baptized into the name of the Father and Holy Ghost likewise and have an union with them yet the Fathers love is made good to us through Christ and the Spirits efficacy is derived through and for Christ who is the Mediatour the middle person the bond betweene God and us so Rom. 6.3 Ye are baptized into Iesus Christ And Gal. 3.27 For as many of us as have beene baptized into Christ This therefore is the great ordinance assuring and sealing up If God had kept his minde to himself touching our eternall estate there had beene a surenesse in it but there had not beene a sealing to us but when he tells us his heart and his minde and bids us beleeve it doubting nothing when hee shall yet speake more sensible to us to our sight and to our touch and ingage almost all our sences when hee shall marke us with sensible signes and seales and speake visible words also this must needs assure and of all assurances there is none so great as this first peece of our union to have this sealed and signed to be baptized into Christ to be ingrafted into and made one with him how great a matter is it Now God is not wanting to our faith in the truth of the representation betweene the signe and the thing signed betweene the seale and the thing sealed therefore Abraham in his beleeving received the signe of circumcision a seale of the righteousnes of his faith Rom. 4.11 that is the righteousnes which he had by faith the acceptation hee had was sealed up to him by the signe of CircumcisioÌ„ by that marke now what Abraham had by circumcision that the Saints have by Baptisme for so the Apostle intimates in Coloss 2.11.12 which place wee shall have occasion to open hereafter where hee shewes the use of Circumcision which was a
by putting under the water some stay under it and emersion or rising out of it First the element which is used is water extreamely fit proper to represent our cleansing both from the guilt and stayne of sinne Arise and be baptized and vvash avvay thy sinnes sayes Ananias to Paul Acts 22.16 So Christ gave himself for his Church that hee might sanctifie and cleanse it vvith the vvashing of vvater by the vvord Eph. 5.26 So Tit. 3.5 According to his mercy hee saved us by the vvashing of regeneration So as this washing of water represents our cleansing that is our justification and sanctification The Iewes had many sprinklings with blood fit for their grosse capacities but which indeed rather serve to make spots then to cleanse them First therefore the dipping or drowning in the water signifies the great depth of divine justice with which Christ for our sakes was swallowed up so we are dead and buried with him reaping in a ceremony the fruit of that which he suffered indeed pertaking of his death for sinne and thereby obliging our selves to death to sinne Secondly the stay under the water though never so little represents unto us Christs descending to hell that is the lowest degree of his abasement when hee was seald up and watcht in the grave and was as it were cut of from amongst men of this abasement wee reape the fruit by Baptisme are hereby secured against that abasement and everlasting destruction from the presence of the Lord to which sinne would have brought us therefore sinne as it is destroyed in us in respect of the guilt and cut of by this abasement of Christ so it should be apprehended by us for our justification and it should be utterly dead mortified to us in respect of its power and vigour dead and buried to sinne Thirdly the Emersion or rising out of the water is a representation to us of that victory which Christ being dead and buried got over death and in his rising triumphed over it with whom also we rise triumphing over sinne death and all evill whatsoever clearly above the guilt of all sinne and secure against the evill of sin rising up to holines newnes of life And thus there is a sweete and excellent proportion betweene the ceremony and the substance the signe the thing signified and wee are confirmed to be of the union and communion with Christ in every thing that is for our good and comfort Now having shewed the severall ends of Baptisme how the ceremony makes them all good to us I shall gather some Corollaries from the mayne notiō of this ordinance which is our being dead with Christ and rising againe according to the forementioned place of Rom. 6.11 Reckon your selves to be dead to sinne but alive to God through Iesus Christ our Lord. Reckon that is build upon this this is a thing exceeding sure First if wee be dead to sinne Coroll 1. and sealed up to this death by Baptisme into the death of Christ then let us be in the world as dead men in that respect let us not understand the reasonings of sinne nor hearken to the persuasions of sinne nor looke upon the baites of sinne the Apostle made this an argument in a better thing If you be dead vvith Christ from the rudiments of the vvorld vvhy as though living in the vvorld are ye subject to ordinances touch not tast not handle not Col. 2.20 These things had once a good being but were become old but sinne was never of any worth or account Barzillai 2. Samuel 19. thought it reason to refuse the Kings table because his appetite and sences were decayed hee was eighty yeares old but our sences are not decaying but dead and sinne is not old but dead it is dead in a mistery it is dead in Christ and wee have the Sacrament upon it therefore if lusts tempt turne not onely a deaf but a dead eare to them persuasiōs should not worke on a dead man objects should not take or affect a dead man Secondly if we be risen and alive with Christ Baptisme seale that also then act not onely as a living man but as a risen man moove and walke reason conclude as a man raised from the dead have your sences and your reasonings as quick to God as taking of spirituall things as they are dull and shut up to things below breath in the ayer of another life hasten after the full and reall possession of another life let God and Christ heavenly things be great unto you though they be little to the world and what ever is great to the world let it be little to you proportionating your object to your life love those ordinances those times that feed your life Thirdly the worke of this ordinance or dying and rising is advanced much by holy reasonings both in the time of communicating afterwards for wee are apt to forget our selves and our conditions as he that would have forgot that he was an Emperour if he had not bene remembred of it by others Thinke therefore much on these things what you have done in this ordinance what are the consequences results of it which wil be a mighty not onely help but ingagement to faith holines it is a seale on both sides wee seale to God as well as he to us it is in our owne choyce no more wee are ingaged by our owne act wee have subscribed and can recall no more and certainely this as it ingages much so it helpes much to act an act of faith in thought is much but to speake it is more but to signe seale it in an ordinance by professing subjection by going downe into the water by suffering your selves there to be drowned or buried by rising or coming out againe all as a ceremony or ordinance for such an end is both a great ingagement and a great help to us in beleeving CHAP. V. In which the proper ceremony of Baptisme is vindicated by the force of the word Scripture practise the suffrage of learned men and the use of ancient times IN the proceeding discours wee have taken it for graunted that the antient and usuall forme of Baptisme hath bene by dipping or plonging the whole body under the water according to which notion we have found what great proportion the ceremony hath to the substance and the signe to the thing signified But because the possession which the Churches have had of a long time of sprinkling is become a strong argument in the thoughts of many for that ceremony it will be necessary to speake something more particularly to this point and to show that as the ceremony of dipping sutes with the ends and use of Baptisme so it agrees perfectly with the force of the word the Scripture practise and the use of antient times First therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly mergo seu immergo that is to drowne or sinke
in circumcision but in uncircumcision and he received the signe of circumcision a seale of the righteousnes of the faith vvhich hee had yet being uncircumcised c. We come now to deduct Corollaries from these differēces From the first coroll 1 Then to the participation and use of the Sacraments the use of reason is necessary our reason must be most busy active whilst our sences are ingaged the hearing of the tone or sound of the word spoken doth no good therefore wee preach it not to children or fooles so the seeing of the coullors of things to feele the water cold or hot the touch or tast is not the thing but what the elements and ceremonyes about it teach us which must be discerned by the use of reason in comparing the thing signified according to the Scripture application the proportion it holds so as here is a knowledge of things already layd in and reason in the act required So the teaching by similitudes or resemblances doth not require lesse reason or lesse the use of reason but the advātage it brings is that by the mediation of severall senses it strykes our reason differently more strongly and God descends to that way of teaching that he might more forcibly worke upon our reason speake to it all manner of wayes From the second coroll 2 it is supposed the word should go before for that is the way of teaching by thinges of lesser representation to things of fuller when Iacob heard of Iosephs message he was mooved but when he saw the Chariots that affected him exceedingly that spoke a clearer language it was fit the message should goe before the chariots so the word before the Sacraments From the third coroll 3 see one prerogative the word hath men may be saved by hearing without the Sacraments to comfort those that want them but slight them not Secondly see the order first the word must be as first the writing for the Sacraments are but the appendix From the fourth coroll 4 Then the word hath much a larger compasse of motion then the Sacraments and as the word may be where the Sacraments are not so the Sacraments cannot be but where the word hath bene for the word supposeth nothing but comes at aventure to every creature under heaven but the Sacraments supposeth faith wrought already by the word to make this playner we must know that men are by nature children of wrath by the disobedience of Adam all vvere made sinners Rom. 5.19 And the Lord lookt dovvne from heaven and savv that all vvere gone out of the vvay vvee neither perceive nor knovv the thinges of God 1. Cor. 2.14 And though the light shine in darknes the darknes comprehends it not and our carnall mind is emnity against God our vvhole soule is filled vvith all unrighteousnes Rom. 8.7 and 1.29 Now while men are in their infancy they lye onely exposed to Gods inward and secret workes if they belong to the election of grace hee knowes how to deale with them and worke wonderfully in wayes wee know not nor can conceive of so long wee cannot cōmunicate our selves to their soules at all nor can reatch them any otherwayes then by our prayers for all things are here secret if there be a change wrought it is more then wee know or can conceive the manner of it But when they come to yeares of understanding and to be capable of ordinances the first thing wee doe to them is to bring them under the ordinance of the word and to leade them into a right knowledge of themselves to convince them of their naturall estate to preach to them conversion repentance faith in Iesus Christ that they may have life when wee find this operate and that by their profession and by their workes which is the onely way of evidencing their faith to others they make it appeare they beleeve then we gladly goe one and leade them into further ordinances give them the Sacraments to confirme them thus wee make things runne parralel as they must doe There is an outward preaching of the word there is a conversion and change of heart made visible by workes and so a faith evidenced and the visible and outward seales and markes are given them to seale them up to themselves and to others Thus you see a naturalnes a coherency and a comelines in things thus layd and stated by which also as by a right rule you may be help'd in discerning errours CHAP. VII In which is layd downe the relative and personall qualifications by which infants are usually intituled to Baptisme by our most considerable Protestant Divines BY what hath bene said wee have fully shewed the nature of Baptisme what is the proper and adequate subject of this ordinance namely a beleever one qualified by the use of faith and reason for the confirmation sealing up to him by this great ordinance his ingrafting into Christ and union with him by faith secondly as an immediate fruit thereof his justificatiō of which we largely spoke and also his adoption by being consecrated to the Father Sonne and holy Ghost and baptized in their names Thirdly his sanctificatiō consisting in the death of sinne the life of holynes as a fruit of that and which cannot be separated from it his glorification Rom. 6.8 Novv if vvee be dead vvith Christ vvee beleeve vvee shall also live vvith him To which on the other side the party baptized puts his seale and makes his sponsion to be to God and Christ in all those relations But now because it hath for a long time and almost generally obtained that children should be baptized wee must consider how they can pretend to these qualifications what right they have or by what title they hold it The right which the world gives them to it is a right imputative a right derivative from Father to Sonne a right of succession a birthright this is that which they call a foederall holynes Nor doe children onely clayme by this derivative imputative title but also those who are adopted by Christian parents for as by adoption in Christ wee are rendred the children of God so by the adoption of Christian parents such are to be accounted for their children as some argue Ger. p. 582. Also those who by lawfull meanes as just warre bargaine gifte fall into the hands and governement of beleevers and whom Christians will answer for that they shall for the future be instructed in the Christian faith and this appeares by divine institution they say from the parallell of circumcision since not onely Abrahams children but his servants those bought with his money were circumcised Gen. 17.12 And hee that is eight dayes old shall be circumcised among you every man-child in your generations hee that is borne in the house or bought vvith money of any stranger vvhich is not of thy seede This also some illustrate apply more particularly from that place Acts 2.39 For the promise is
unto you and to your children and to all that are afarre of even as many as the Lord our God shall call where they say Peter witnesseth that the divine promise belongs to those which by reason of their birth are farre of but by the wonderfull providēce of God are called to that ordinance by lawfull meanes such as these before named and Chamier the great protectour of our religion against Bellarmine not to trouble you with what the Papists say affirmes that if our servants vvere truely servants such as Abrahams vvere they then drevv a right from their masters for Baptisme for vve read sayes he that Abraham circumcised all his servants but such servants as for the most part vve have novv a dayes because indeed they are free men hee thinkes should not be so handled in the same capacity hee thinkes to be also such as by the right of vvarre are subjected to Princes for such kind of subjects also remaine free which if it be true and that that exception onely lyes against their Baptisme with all the great things it seals and conveighes to us I should much bewayle the losse of slavery to the Christian world since one good man by that tenure might have made a hundred and a hundred infidels by being subjected to one man might have bene Christians in a moment Thus you see how farre they make the covenant extend indeed the parallell of circumcision carryes it strongly and for one as well as another you see therefore that which qualifies for infant Baptisme is some good and pertinent relation to a beleever but if you aske me now what denominates this beleever and qualifies him for communicating this Christian qualification Chamier sayeth vvee allovv not all infants to be baptized but those onely of beleevers that is of baptized persons So that as the Baptisme in the parent qualifyes for baptisme in the infant Tom. 4. p. 270. Not to inlarge in this the charity of the world is very great and if Mr. Davenport mistooke not in his complaint in his writing to the Classis of Amsterdam hee saith that there was required of him an unlimited baptizing of all infants which were presented in the church of what nation or sect soever although that either of the parents were Christians were not otherwayes manifest then by answering Yea at the reading of the liturgie of Baptisme publikely or by nodding their head or some other gesture they seemed to be willing Booke of complaints 1.2 And that you may see this further cleare in the authority of a learned man who speakes not onely his owne judgement but the judgement of other orthodoxe with him VValleus a reverend Professor of Leyden in his treatise De Baptis infant p. 494. saith thus Quaeritur ergo de infantibus eorum quorum parentes sunt impij etsi nomine Christiani c. It is demaunded concerning the children of them whose parents are wicked although Christians in name or whose parents are excommunicated or whose parents are hereticks or Idolaters as the infants of Papists Anabaptists c. By way of answer hee allowes all such children to be baptized VVe thinke saith he that Baptisme is not to be denyed to those qui ex stirpe sunt Christiana which are of a Christian stock and which without an interruption of a publike Apostasy from the faith may referre their kindred to the faithfull such as in Christian common-wealthes are those procreated of Christian and baptized parents onely he would not have them baptized against their parents consent because they be their goods and possession and hee would have their parēts or those which offer them to baptisme answer that they will bring them up in the Christian profession vvhich if they doe vve judge sayes he that all infants vvhich come from a Christian stock should be baptized if they be offered to baptisme according to the order of the Church although their next parents should labour vvith unholines of life or heresy or the crime of idolatry And this hee goes on to proove strenuously as well he may from the manifest perpetuall practise of the whole Church of Israel in the administration of circumcision which as in a maine proportion it helpes to the baptizing of infants so it will help also to severall such consequences as those are from this opinion so stated of the learned and orthodoxe you may see that it is no such great honour to be able to intitle infants to baptisme which is common to you with unholy persons with excommunicate and with Idolaters And secondly that it is an effect of great charity to intitle the children of such a parentage to regeneration and the Holy Ghost For to proceed Though now in the derivative title for the chayne of Baptisme they all agree that what ever title the child hath comes by vertue of the fathers covenant yet the immediate qualification is inherent in the infant for they affirme that Christian infants have repentance faith and regeneration The Lutherans are so much of this opinion if you will beleeve Bellarmine Tom. 2. p. 294. f. that they beleeve that infants vvhilst they are baptized use reason heare the vvord of God beleeve love vvhich as hee affirmes vvas publikely determined in the Synode of VVittenbergh An. 1536. Which as hee saith doth so openly repugne to the truth as it doth injury to humane sence for how is it credible saith he that an infant which cryes and resists what he can when hee is washed or sprinkled should understand what he doeth The Calvinists and more orthodoxe Divines receive it generally and assuredly that infants bring to baptisme as their immediate qualification regeneration faith repentance c. though not actuall or by way of declaration to others they argue thus If infants naturally are some way capable of Adams sinne so of unbeleefe disobedience transgression then Christian infants supernaturally and by grace are someway capable of Christs righteousnes and so of faith obedience and sanctification but the forner is true therefore the latter The consequence they proove hence that else they would not see the kingdome of God Iohn 3.5.6 Iesus ansvvered and sayd unto him Verily verily I say unto thee except a man be borne of vvater and of the spirit hee cannot enter into the kingdome of God that vvhich is borne of the flesh is flesh and that vvhich is borne of the spirit is spirit but Christian infants dying in infancy shall see the kingdome of God and not be damned therefore they are borne againe of the spirit and so must needs in some measure have repentance faith and holynes Againe they say that if wee cannot object Gods worke in nature but doe beleeve that our infants are reasonable creatures and are borne not bruit beasts but men though actually they can manifest no reason nor understanding more then beasts then neither can we justly object Gods worke in grace but are to beleeve that our infants are sanctified creatures and are borne
beleevers not infidels though outwardly they can manifest no faith or sanctification to us Ainsworth pag. 49.50 whom I quote as being by all acknowledged a learned man in this opinion wherein hee concurres as wee shall see with the streame of our Divines not to be suspected The like to this saith Walleus de Bapt. Infant p. 493. Infants are to be reckoned amongst beleevers because the seede or spirit of faith is in them vvhich some call a habit others an inclination from vvhence by degrees through the hearing of the vvord actuall faith is formed sometimes sooner sometimes later This in the next pag. 494. hee prooves Because else they vvould not be saved Rom. 8.9 If any have not the spirit of God he is none of his And Iohn 3.5 No uncleane thing shall enter into the kingdome of heaven but infants by nature are uncleane are purged by the blood of Christ the kingdome of heaven belongs to them they please God c. This is layd for a ground amongst the Calvinists concerning Baptisme That Baptisme is onely a signe and seale of regeneration already wrought Oecolamp de verb. Dom. cap. 3. Aqua mystica in Baptismo non regenerat nec efficit filios Dei sed declarat the mysticall vvater in Baptisme doth not regenerate nor make men sonnes of God but declares So Zwinglius Baptismus non aliter Ecclesiae Christi signum est quam exercitus aliquis signatur non quod signum hoc conjungit Ecclesiae sed qui jam conjunctus est publicam tesseram accipit Baptisme is the signe of the Church as the ensigne of an army it doth not joyne you to the Church but it declares you joyned So Beza Nihil obsignatur nisi quod jam habetur nothing is seald but vvhat is there already of this opinion is Calvin fully as it were easy to quote him saving that in answering the Anabaptists he sayth This objection is ansvvered in a vvord by saying that children are baptized into faith and repentance to come actuall he meanes for he addes according to the first opinion quoted of vvhich though vvee see not the appearance neverthelesse the seede is planted there by the secret operation of the holy Spirit so as hee would have faith and repentance there in the habit that God may not seale to a blanck nor give a lying signe The like saith Pemble a late and able Divine That vvhich is signified in our baptisme is our justification by the blood of Christ and our sanctification by the Spirit of Christ Baptisme is the seale of both unto us and infants may be partakers of both being vvasht from the guilt of sinne by the blood of Christ in vvhom they are reconciled to God and actually justified before him and also purified in part from the uncleannesse of sinne by the infusion of grace from the Holy Ghost vvhat then should hinder vvhy those infants should not be vvashed vvith the vvater of the Sacrament So also Davenant in his comment upon the 2. chapt of the Colossians to quote no more where conflicting with the Anabaptists he saith As for infants because they are not sinners by their ovvne act but by an hereditary habit they have the mortification of sinne and faith not putting forth it self but included in an habituall principle of grace Novv that the Spirit of Christ can and doth ordinarily vvorke in them an habituall principle of grace no vvise man vvill deny From all those testimonies wee may observe that the cleare reason of the thing inforces men to allow as necessary to Baptisme in generall the qualification of regeneration faith c. how this now will fit infants Baptisme wee shall consider hereafter for the present wee joyne issue with them in these three things First that a personall holynes not derivative or imputed onely must be the ground of Sacraments 2 That this holynes must be regeneration 3 That the habits of faith and repentance are to be esteemed such I proove not these things because they are cleare in themselves and taken for graunted by those already quoted onely in these things wee joyne with them and so farre agree together CHAP. VIII In which are contained severall queries and considerations raised from the premisses declaring what little ground there will appeare from their owne principles and concessions to conclude for Infant Baptisme THese things thus supposed I make these doubts about the baptizing of the infants of beleevers First I would aske whether all infants of beleevers have necessarily and assuredly those habits which must of necessity be concluded since it is their personall qualificatiō for Baptisme and therefore you must have good grounds to judge that they have it one as well as another First of all Peter Martyr sayes that I vvill be the God of thee and of thy seede is not an universall promise but hath place onely in the predestinate and therefore upon 1. Cor. 7.14 else vvere your children uncleane but novv are they holy he saith Promissio non est generalis de omni semine sed tantum de illo in quo rectè consentit electio alioquin posteritas Israelis Esau fuerunt ex Abraham And therefore affirmes that the children of the saints are borne holy vvhen they are predestinate and this agreeth with reason for if you make that holynes as before the infusion of gratious habits yee must suppose election without which such gratious habits are never infused unlesse to make good this opinion you will allow falling from grace which I am sure our selves and those we desire to satisfy will not do This being said I would aske upon what ground the Saints can suppose all their children to be elected or why they should deny any infants baptisme since experience tells us that the children of many unbeleevers if we will judge by the fruites and effects which is the surest judgement are elected and many children of beleevers reprobated especially now since the sluce is taken up the Gospel preached to every creature under heaven Againe consider how cold a ground this is for infants baptisme your children are holy by being borne of you that is regenerated and so qualified for ordinances if at least they be elected and I seale to them their holynes the kingdome of heaven if they be elected as if a King should say I confirme this towne to you and yours if at least it hath pleased me or shall please me to give it you But if you say wee have reason to hope well of them according to that else vvere your children unholy but novv are they holy for so saith Peter Martyr upon that place Bene sperantes quod ut sunt secundum carnem semen sanctorum ita etiam sunt electionis divinae participes Spiritum Sanctum gratiam Christi habeant Hoping vvell that as they are according to the flesh the seed of the Saints so they are also partakers of Divine election and have the Holy Spirit and the grace
of Christ I answer that if you will hope of them you neede dispaire of none especially where the sound of the Gospel is and it is but stretching the line of your hope and charity a little farther and you may baptize all Secondly it is not a hope you must goe upon for the giving of ordinances holy seales but a judgement Paul called the saints positvely faithfull and elect and said it vvas meete for him to judge and thinke so of them all and when we come to admit members if they give but onely ground of hopes wee let them stay for their owne profit and the discharge of our duty till they can give us ground of a judgement Thirdly the Apostle sayes positively they are holy and therefore what ever holynes it is it is no longer the subject of your hopes but your judgement yee ought to judge them so to assure your selves they are so If therefore by a generall consent the infusion of holy habits depends upon election we must consider upon what election depends before wee can make up a judgement for the infusion of habits if that depends upon the holynes of the parents you say some thing but surely every honest heart will graunt that as holy parents themselves are both loved elected for Christs sake so God loves and elects their infant children not for their sakes but both them and their children for Christ alone and to make God consider as the object of childrens election the faith of their parents is worse then the opinion of the Arminians who make faith workes foreseene the object of every particular mans electiō so as if election must precede the infusion of holy habites which must qualify for infant baptisme experience shewes ordinarily by the rules which Christ hath left us to judge by the fruites and effects that the children of godly parents proove not ever holy and that the election of God for the child depends not upon the holynes or faith of the parent but upon his owne free grace in Christ Then the judgement will seeme to rise up very coldly and lamely for the Baptisme of infants of holy parēts which must as themselves confesse be first qualified with the infusion of holy habits But secondly I would know of these men why for the making good of their infant Baptisme they should determine God ordinarily to an extraordinary way of working converting which is the infusion of gratious habits in that age for faith in the ordinary way comes by hearing but this way of being borne Christians that is charged and qualified with holy habits is not by hearing but by an immediate revelation and in a way so extraordinary and strange to us that though we find cause to assent that it is sometimes done yet how it is done is a mighty mistery altogether unknowne to us And if you object that though this may be extraordinarie to men of age yet it is a way of converting ordinary to children who are not capable of the other way Answ I am sure that all men of age were children once and wee find by the effect it is not ordinary to such for wee find them so farre from being borne againe though borne of Christian parents and baptized that a great part of their life is often spēt in an unregenerate estate and their conversion prooves very visible evident to themselves and others so as it appeares not to be the ordinary way of conversion but at the best the extraordinary and particular way to such infants as fall under election and come not to that use of reason and understanding by which they might receive faith by hearing now certainly an extraordinary way of working must never proove to be the ground or qualification of an ordinary administration But then thirdly I would aske why this holines that is this faith and conversion in infants being wrought if it be at all in a hidden secret and invisible way we should seale it and confirme it to them and conveigh also more of the same by a sensible intelligible ordinance That it is so wee are forc't to reason our selves into it because no uncleane thing shall enter into the kingdome of heaven and therefore how it can be cleansed and sanctified though wee know it not yet wee suppose it is if it be saved Now it seemes strange that that faith which we know not how to goe about to worke or to beginne yet we know how to seale and how to confirme we use to say thinges are preserved and nourisht as they are made the way supposed to convert is immediately from God the way used to seale and confirme this is mediate by an ordinance the way of conversion is invisible mysticall secret the way to seale it is evident visible and teaching for the Sacraments conveigh to us more concionis after the manner of a sermon Now the understanding cannot be moved but by understanding nor the eye but by seeing nor the eare but by hearing to say therefore that faith is sealed or faith is increased by an outward teaching ordināce which shall neither stryke our sence nor our understanding is very hard to receive a man must have his understanding his eares paved to heare such a saying and must of necessity have accustomed himself to disgest many incongruites and contradictions before hee can beare so notable and visible an one Fourthly I would aske what needeth this leaping over hedges what needs all this host why cannot this child supposed to be elected and converted in a secret invisible way for without that you will not pretend to baptize him rest quietly in that state in the armes of God who onely can and onely hath administred unto him till hee shall come in a due season and to his best advantage to have that sealed to him which shall be discovered to be in him how long doe those who are of age and are qualified for them stay often without Sacraments because they would misse nothing of the order either for want of a church state or a lawfull minister Wee all know assuredly our children have reason because the rationall soule is the forme of a man I would we could be as assured of their grace and wee all pretend so much love to them as to improove this principle and instruct them timely in things for their good for the use of this life and a better and yet we should account him a fond father that would lye lowing in his childrens eares and loose his sweete words before the time of the use of reason come I beseech you cōsider whether it be not the same thing If therefore we could be assured that all childrē had that grace so timously infused which wee can scarce hope for yet how much better were it for the ordinance sake which seemes otherwayes to be profaned as much as if you should preach a sermon to a child and for my childs sake to stay till hee understand
brought in if not all yet as great considerable errors into Popery as any That a church is a foundation ordinance of the new covenant we all grant but sayes the Pope as that of the old Testament was rationall and but one in all the world the truthes of God being then confined to a narrower compasse so now since the Gospel is preacht to every creature under heaven by just consequence the Church of God should be universall and Catholike and as then though there were many subordinate Priests and Levites yet there was one high Priest who sate in power and place above all the rest so by just consequence there should be now a Summus Pontifex a high Priest a Bishop of bishops who should be the last object of appeales upon earth and the great moderator under Christ who both then was and still is the invisible head of the church And if you shall object now that the New Testament gives no such extension to the Church nor power to an universall Bishop that those things were typicall and proper to that Testament or covenant which is the same that is said by those who oppose the Baptisme of Infants they will not fayle as well as the patrons of Infant Baptisme to tell you that besides some little footesteps they finde in the new Testament this is par ratio a like reason a due consequence and good reason may be shewed that it is for the honour and safety of the Church that things should be so administred Hence comes the ornaments and vestures of Priests the holynes of Temples and for ought I know the baptizing of bells from the circumcision of trees or what ever else a bold and presumptuous heart may under the title of just consequence intrude into the worship of God I confesse there are some things of common equity the rule of life was the same then that now and the same Christ that now is was the salvation of the elect such things therefore as are of such a common nature may be illustrated and inferred from one Testament to another especially amongst those that doubt of the new Testament and the light of it as the Iewes did with whom our Saviour and the Apostles had to do But in instituted ordinances the reason of which lyes in nothing else but a particular will of the institutor it is bold and unsafe to institute above what is written in the new covenant at least in any essentiall thing concerning either the parts of the ordinance the manner of administration and the subject of them and it is further to imply an infaithfullnes and an unclearenes in the new Testament in things essentiall and necessary to the worship of it The summe is that it is unsafe arguing from one institution to another because the inferrences and consequences cannot be drawne from our reason as not falling under the judicature of common light or spirituall reason in the generall but of a particular distinct independant will in Christ from whence not from the reason of the thing they draw all their vertue and efficacy the reason that makes it good to us being onely the impression of his will upon it but especially this will take place in ordinances of differing covenaÌ„ts for the ordinances of oath covenant are fitted to the meridian of that covenant The rationallity of that church the typicallnes of that which was called holynes and uncleanes amongst them the generality of the subjects which were not onely men women children but beasts birds and trees their very garments their very land to what alone is called holynes and sin now with the subject of it shewes a great boldnes presumption to force institutions in the subject or any of the parts of them by a par ratio or consequence from this old worst first vanishing covenant as the Apostle styles it Hebr. 8. to this new better second covenant as hee styles that under which wee live in the same place Now that circumcision though of use before the law as Baptisme was also before Christ was the great ordinaÌ„ce of the Mosaicall law as I could bring many places if any doubt of it so I will content my self with one or two Acts 21.21 They are informed of thee that thou teachest all the Ievves vvhich are among the Gentils to forsake Moses saying that they ought not to circumcise their children neither to vvalke after the customes where the prime instance of forsaking Moses was not to be circumcised that place more shall suffice Gal. 5.3 For I testify againe to every man that is circumcised that hee is a debtour to doe the vvhole lavv The yooke of circumcision they could beare not the debt to which it obliged them therefore that was the leading ordinance of another covenaÌ„t namely the law Now to make this mayne ordinance of the law institutive to us as touching a great essentiall in our Christian Baptisme namely the subject of it is to make not onely one ordinance institutive to another of which no good accouÌ„t can be given but infinite and visible inconveniencyes follow as wee have seene but to send us to schoole to the old covenant in that which was the leading maine distinguishing ordinance of it which no good Christian I hope will consideringly admit of especially since we are so assured of the sufficiency and saithfullnes of our Law-giver Christ Iesus by whom we have grace and truth and vvho is the vvay the truth and the life to us as well in the matter of his ordinances as in any other thing that concernes our duty as that we need not turne aside to other guides and teachers CHAP. XI Wherein is discussed the third particular in answer to the argument drawne fâ—om circumcision sâ—â— Hâ—w we are ingrafted into Abrahams covenant and by what title wee are call'd Abrahams children A Third consideration is how wee are ingrafted into Abrahams covenant and by what title we are called Abrahams children In the 4. Rom. 16. you have this affirmed that Abraham is the father of us all That place seemes to be understood of all beleevers and therefore when hee saith in the same verse the promise is of faith to the end that it might be sure to all the seede hee makes a distribution Not to that onely vvhich is of lavv but to that also vvhich is of the faith of Abraham as if hee should say this whole seede to whom the promise is sure is either the beleeving Iewes or the beleeving Gentiles which have no other pretence or clayme to the promise but by a like faith even as the Iewes also pretend to this fatherhood no other way but by their faith for so verse 12. And the father of circumcision to them vvho are not of the circumcision onely but also vvalke in the steps of that faith of our father Abraham vvhich he had yet being uncircumcised It is not enough to be of the Circumcision but they must walke in the steps of the
gentiles which you despise and for their hardnes and distance not in place but in the knowledge of God are as stones of such can God raise children to Abraham for the ordinances I pretend to are not bottomed upon carnall generation or priviledges but thinges of another nature namely true holynes which is seene and manifested by the fruit it brings forth Bring forth therefore fruit meete for repentance The next place considerable to this purpose is that Iohn where hee shewes that this excellēt person the sonne of God that came to bring life light was rejected by the world and after by his owne not onely the vvorld vvhich hee had made and in which he had shewed great sufficient evidences of himself knevv him not by which the miserable blindnes of corrupt nature appeares they can doe nothing spirituall but by a light of another kind then theirs is to wit spirituall and divine But vvhen he came to his ovvne they received him not The people of the Iewes were his peculiar hee vvas in the vvorld but hee came to them that is first hee presented himself to them they received him not that is though he were offered and shewed they tooke him not to them which shewes a great deale of mallice joyned to blindnesse by which they resisted the holy Spirit offering to inlighten them by words and miracles But least Christ should suffer as a person generally neglected and slighted he tells you Christ came not in vayne there were those that received him and made much of him As many as received him for now the hedge was pulled up the partition wall brokē down those he magnifies wonderfully they had this povver that is this dignity this priviledge as in the margent given them to become the sonnes of God that is though they were strangers and afarre of naturally yet the honour of adoption was given them to be made be the sonnes of God If you aske now but what was this receiving or how came this about Hee tells you this was effected by faith by beleeving in his name But now whereas the fashion of this world in adopting children is to respect either the greatnes of their birth or the excellency of their parts or some glory of their actions he tells you nothing of all this mooved God but his meere grace and will which provoked him to doe this great good to the vyldest and unworthiest for sayes hee those vvere borne not of bloods The Iewes pretended the dignity of their race that they were the seede of Abraham because they drew their originall from Abraham by a series of many successions so they were more noble by their antiquity therefore he sayes bloods this blood saith he did them no good and by consequence the carnall generation from godly and just parents will doe no good simply considered to intitle us to become the sonnes of God or consequently to the ordināces which seale up that sonneship therefore they vvere borne not of bloods nor of the vvill of flesh nor of man that is no free-will no resolutions no morall indeavours though they should ingage never so much can effect this birth Nor the vvill of man no heroïcall workes no excellency or dignity can effect this adoption this title but onely God this proceeds onely from the will of God Iames 1.18 Of his ovvne vvill bégate he us by the vvord of truth which by the way should cause us to love God who finding nothing in us hath so freely loved us Here you see in the second place that in respect of adoption and sonneship to God of which baptisme is especially in the first place a seale the birth of bloods the descending of such parents whether Iewes or gentiles saving for the order of the offer as before doth no good but wee all in that matter lye open exposed to the free will and grace of God so as whē a Iew comes to baptisme he must come even as wee and bring other characters with them then of having Abraham to his father if hee will pretend to this or any new Testament ordinance The equality in this respect will appeare by that place also of Acts 10.34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every nation hee that feareth him and vvorketh righteousnesse is accepted vvith him God seemed formerly to have bene a respecter of persons some men as some meates were borne cleane insomuch as circumcision other ordinances were their due as a birth-right those which were Iewes by nature were holy and those that were gentiles that is by birth were accounted sinners now this acception of persons was not a vice in God contrary to distributive justice because God was not obliged to dispense his ordinances as in any certain manner so nor to any certain men or to all in generall because no man had right to them or could merit them at his hands but hee is free as a rich man at a doale to give to whom he will or a King to his subjects so as the acceptance of persons in this sence was once just and according to the will and pleasure of God But now Peter was taught by God by the meanes of the vision hee had seene to admit men to ordinances upon other considerations then legall denominations of cleane or uncleane namely upon fearing of God and vvorking righteousnes and no other which is a thing not generated and conveighed by birth but by the new birth and the spirit of the living God Now this Peter expresses I perceive of a truth the word signifies to gather or collect by reasōs signes and conjectures as Calvin expounds it to wit the signes hee saw before viz. that of the vessell vers 11. Now then you see new qualifications to denominate a man accepted of God qualified for ordinances this in this covenant and way of worship was common to both without any difference for so you have it Acts 15.9 And put no difference betvveene us and them purifying their harts by faith the purity is not by birth as formerly Thus you see the Iewes come to Baptisme and be called the sonnes of God not by their pretention to Abraham for their father nor for the honour and advantage of their descent and blood And the Gentiles they were admitted without any consideration of persons or personall prerogatives in respect of their birth but upon their fearing God working righteousnes and having their hearts purified by faith therefore the old way advantage of birthright and in that respect of accepting of persons is ceased long agoe on both sides alike To conclude in a word all birth priviledge is by the title of Abrahams covenāt if therefore the naturall seede of Abraham could not at all pretend to new Testament ordinances a right by that title much lesse the adopted seede by any such way of naturall generation but if you speake of