Baptism the other necessary following Sacrament or Mysterie ordained by the Lord Jesus to set forth what is further to be done upon and in the true Circumcised ones who have their gross Sins cut off by the Ministery of the true Circumcision Rom. 5.8 and by the true Circumcising Knife of the Law which Joshuah in his office made use of in a Mysterie as aforesaid This Baptism we are to seek for after we are Circumcised even a thorow washing away of all remaining desilements of Sin which remain in their degrees for some time in the Soul after our gross Sins are Circumcised away And this Baptism through washing is so necessary that without it in its order and degrees performed we cannot attain to the Child-like Innocent life and state again set forth by Our Saviour to be the next way and means of entring into the Kingdom of Heaven Mat. 18. Therefore the Apostle exhâ—rts the Corinthians that having these Promises Rom. 6.27 to purge them from all filthiness of Flesh and Spirit perfecting holiness in the fear of God Hence Baptism was ordained by the Lord Jesus for the use and end aforesaid and must follow after Circumcisions use and work in its Mysterie is done Hence the Israelites who came out of Egypt the straits and bondage under the slavery of Sin in a Mysterie were then Prophetically Baptised unto Moses in the Cloud and in the Sea as St. Paul saith 2. Cor. 10.1 2. So that the Circumcised ones who came out of Egypt as aforesaid were Prophetically Baptised also unto Moses which doth clearly hint to us that Circumcision doth reach and interpretatively include Baptism and Baptism also presupposeth Circumcisions work in its Mysterie Now since Baptism is owned by us to be a Gospel Ordinance and sure also those who were Circumcised were as aforesaid Prophetically Baptised also unto Moses it must be granted observe it well that Christ was Moses under the dispensation of Circnmcision for that it is said they were Baptised unto Moses Now Baptism is declared to be Mat. 28. Christ's Ordinance appointed by Him and performed solely by Himself Ephes 5.27 28. Hence is Christ under the Gospel dispensation 〈…〉 to be looked upon and considered to be the true Spiritual Administrator of Circumcision in its Mysterie and so the Apostle calls him Rom. 15.8 Now I say to you that Jesus Christ was a Minister of Circumcision for the truth of God to confirm the Promises to the Fathers and that the Gentiles might glorifie God for his mercy ver 9. and the Apostle declares the like Col. 2.11 In whom ye also were Circumcised with the Circumcision made without hands in putting off the body of the Sins of the Flesh by the Circumcision of Christ Whence it sollows from the said expresses 1. Cor. 10.1 2. Rom. 15.8 Col. 2.11 that Christ was Moses the true Circumcisor and Baptisor under the Law and also both of them under the Gospel also And therefore they are both respectively begun and completed in him only and are to be looked upon as included in each other like Ezekiel's Wheels one within the other Ezek 1.16 Hence Baptism was brought in its office next to be done after Circumcisions work is performed in its office and mysterie respectively And thence also it must follow by undeniable consequence that if Infant Circumcision be a good document and instruction by way of office as aforesaid so is Infant Baptism also and must be so intended by the Lord and also received by us for that one essentially and reciprocally depends upon the other And here it must be granted that those who were Circumcised were declared to be Prophetically Baptised in the Cloud and in the Sea when they came out of Egypt Now it is evident that some little ones were among them who passed through the Sea Exod. 10.10 24. Hence they also were Baptised in the Cloud and in the Sea for it is said They were all without exception Bâ—ptised And by that reason and upon the account aforesaid in reference to the Prophetical Mysterie Christians Infants may be Baptised also even by way of office otherwise we deny grown Christians to have as good a document by Infant Baptism as grown Israelites had by Infaent Circumcision upon the respective accounts betwixt them as aforesaid But this aforesaid by the way only as a preparative to our further justification of Infant Baptism by way of New Discovery which we doubt not but Christo assistente to do after we have set forth more distinctly what Baptism is in its Nomination and Notation Baptism in its Nomination or Notation comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash or cleanse or dip and answers to the Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which said word is used Ruth 2.4 and is by Arias Montanus rendred Intinge buccellam in Accto dip or wash thy morsel in the vineager which said word the Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptise or wash thy morsel in the vineager Hence Baptism notes in its nature and signification a washing or cleansing with that which is most fit to cleanse as Water is most experimentally known to be of a mundifying and cleansing nature Ezek. 16.4 2 King 5.10 And therefore it is a most fit means to figure forth Baptism our Spiritual washing and cleansing from all filthiness of the Flesh and Spirit 2. Cor. 7.1 2. Hence the Lord Jesus annexed to his Gospel Dispensation which is the Dispensation of Faith Mat. 28. Baptism for that the Belief is the purifying Grace and means through the Word which is indeed the Christ of God John 1.11 to wash away all remaining defilements of Sin as aforesaid Hence it is said Ephes 5.26 27. Christ gave himself for his Church that he might sanctify and cleanse it through the Word and it is said John 15.3 Now ye are clean through the Word I have spoken to you And it is said Acts 15.9 He purified their hearts through Faith Thus we have in brief offered to consideration what Baptism in general is and upon what account the Lord Jesus brought it in and also annext it to his Gospel Dispensation and how it presupposes Circumcisions work before it can have its proper operation in its Mysterie upon the same real object that Circumcision was conversant about which was the Male Infant to be Circumcised only and that on the Eighth day only and that if it were not Circumcised in that day then that Male Infant was to be cut off as aforesaid Hence what the Male figured forth which was the Manly Nature must be also considered to be Baptised or washed and that by Christ in his day figured forth in the Eighth day and if the Manly Nature be not Baptised then by Christ in his day it must be cut off from Christs Spiritual Congregation which is the Kingdom of Heaven Yet our Saviour specifies and recites none of these in his commission for Baptism by any intimation written though they must be necessarily
will be yielded unto or we shall at last intangle our selves as Pharaoh said the Israelites were intangled Exod. 14. in such ensuing evil consequences by our not yielding as will infer many unworthy we are afraid blasphemous reflections upon the Lord Jesus by his neither commanding nor forbidding Infant Baptism for that all the long violent contests among conscientious Christians have been thereupon because the Lord hath not forbidden nor commanded it Hence one party disowns it because it is not commanded the other party pleading for it and practising it as they may because it is not forbidden Now if the Lord had pleased to have commanded or forbidden Infant Baptism surely the sad and known contests about it had we are more than confident never been Hence we do ex fine rei and upon the matter make the Lord to be absit blâ—sphemia dicto the first author of them all for it 's a true maxim Quod est causae causae est causa causati in causis immediatè dependentibus inter se That is the cause of a cause immediatly depending on each other is the first cauâ—â— of the thing caused thereby Now since all the contests that have been about Infant Baptism for that the Lord hath neither commanded it nor forbidden it as he might â—aâ—ly have done either Hence we make him causam at least causam sine quânon of all contests about Infant Bapâ—â—sm There is a story whether true or feigned it matters not for ficta arguunt fidemque faciunt as that of the Trees Judges 9.8 that went forth to choose a King of a very strife lover Parent who when he looked to die made his last Will and Testament so dark and ambiguous for sense and meaning on purpose his Children should not know in express words his respective intentions towards them in reference to his last Will and Testament saying to himself it doth me good to think how my Children will contend and quarrel among themselves after my death concerning my words towards them in my last Will and Testament We forbear the application relatively to Christ's last Will and Testament But yet if the Lord Jesus did not intend that his command for Infant Circumcision should adjust the warrant for Infant Baptism without more ado We infer the Lord Jesus to deal ex fine rei upon the matter as darkly and ambiguously in his last Will and Tâ—stament in reference to Infant Baptism as the strife lover Parent did in his last Will and Testament as aforesaid As if the Lord Jesus were pleased by his neither commanding nor forbidding Infant Baptism with all the said contests and strifes that have risen among his Children and Disciples about it This must follow 〈◊〉 upon the Lords own testimony in another case à pari Prov. 8.36 where it 's said by the Spirit of God all that hate me love death that is the damnable death But who loves that for nemo vult sui destructionem said a Heathen Yet because he that hates God which consists in a separated life from God doth bring the said inevitable death upon himself as if he loved it And so we frequently use the expression of loving that misery and punishment we bring upon our selves knowingly and voluntarily which is annexed by assignment unto the same As when we say to a Thief taken in the fact that he longed to be hanged when he desires nothing less in his affections Hence à pari it must ex vi consequentiae follow if the Lord doth not command nor forbid Infant Baptism by reason whereof all the contests and strifes about it have risen that he is charged if the command for Infant Circumcision was not intended to warrant its practice to be at least the causa sine qua non that is the cause without which the contests about Infant Baptism had not been among conscientious and professing Christians Hence we do stick to it and affirm with more than confidence that God intended his command for Infant Circumcision upon the parallel respects betwixt Infant Circumcision and Infant Baptism as aforesaid should declare 〈◊〉 allowance of the practice of Infant Baptism about which there hath been such bitter opposition by reason the Lord hath neither commanded it nor forbidden it God hates especially among his conscientious Disciples all such contests and quarrels For first he is as he is truly stiled in a known place the Author of Peace and Lover of Concord and calls all his Disciples to peace And is the true Joseph who warns his Brethren not to fall out by the way Gen. 45.24 but endeavour to keep the unity of the Spirit and the bond of Peace Ephes 4.3 Hence surely the Lord Jesus would not have been so negligent careless unmindful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as neither to command or forbid Infant Baptism to have prevented the strifes aforesaid between two well meaning parties about it for that they are so contrary especially to break forth among his professing Disciples to his own inclination to Peace and Concord so much and in divers places declared in the Scriptures Upon all which aforesaid let us pensitate and weigh that good and wholsom express in Publick Baptism Doubt ye not but be well perswaded for the time to come oh ye contradicents of Infant Baptism that God allows and owns that charitable work of ours in bringing Infants to his Holy Baptism for that they are being Baptised as good a document of remembrance to grown Christians upon the account aforesaid as ever Infant Circumcision was though commanded but yet commanded upon no other account but by way of office as aforesaid respectively by which Christians Infants ought and no otherwise to be Baptised We shall not presume to trouble the contradicents to Infant Baptism further by multiplying more seeming arguments in specie for it which yet in re verâ will be but repetitions and idem per idem contrary to the maxime generalia generalitèr semel dicenda Therefore we desire them seriously to examine what we have here offered to consideration in reference to the Justification of Infant Baptism by our through Gods direction New Discovery of the way and means thereof as aforesaid Yet give us leave to say for a further illustration of the more than probable intention of the Lord to wrap up his allowance and owning Infant Baptism in his command for Infant Circumcision and especially not prohibiting it without a repetition of another command for Infant Baptism for that the Spirit of Wisdom doth frequently in Holy Writ fold up for many causes very much in little or in half that which is intended and must be explicated respectively to make the sense and scope of the portion of Scripture where it is full and compleat to the purpose that the said Scripture is appointed for And there are many instances thereof in Holy Writ but we will offer but two at present One is in Psal 1.6 where it 's said the Lord knows the way of
had brought forth Isaack the Son of true joyfulness then Sarah caused Abraham Gen. 46.10 to Cast out the bondwoman and her Son Hence it 's apparent that Sarah gave no more Hagar her Handmaid to her Husband And when the Handmaid with her Son is cast out then God sets up in his Christly being the decayed Marriage in its former State and condition even as it was ordained of God at first namely one Man and one Woman inward in the Spirit 2 Cor. 11.2 and outward among the creatures 1 Tim. 3.2 Titus 1.16 1 Cor. 9.5 He that will not in this last part of time be obedient to this Christly Marriage in the one only being but will choose false Marriages and marry Wives and Concubines to the satisfying of his fleshly desires because they read the Old Fathers aforesaid had many but in a Mysterie only as aforesaid let him take heed for such an one will be judged in the sight of God for a Whoremonger and shall not according to the Word of the Lord have any portion in the Kingdom of Heaven 1 Cor. 6.9 10. for that they are mistaken in the ground and motive of their practice of having many Wives and Concubines because the Old Fathers had many but it was practised and allowed them upon another account aforesaid and not to satisfy their Carnal Lusts and desires thereby And as many mistake the reason of Gods allowance to the introducing great licentiousness so not a few mistake the Apostles testimony of Gods loving Jacob and hating Esau before they had done good or evil whereby they seem to introduce great partiality in God to Gods great dishonour with whom there is no respect of persons and can there be more partiality appear then in this to love some before or without preconsidering they had done good and hating others before or without preconsidering they had done evil The mischiefs these may introduce ex fine rei are presumptions in some upon their false perswasion to think themselves beloved of God with love of acceptation before they have done good personally as God requires so upon Gods hating Fsau before he had or is preconsidered to do evil personally what can it evidence in God if it were as it is not so but highest severity without Justice in Gods doing it and then St. James's testimony is not true Mercy rejoyceth over Judgment James 2.13 But severity to some before they do evil personally rejoyceth over Mercy and what can it produce in such as think upon their eternal state but distractions doubts and fears yea desperation it self as stories and not a few witness so much Therefore we assure our selves that Gods loving and hating Jacob and Esau before they had done good and evil is declared only by way of office and as respective representatives of two dissinct beings under those two names for in Jacob the Breath of God is in him and that God loves before it do personally good because it comes out from God and Esau signifyes the Earthly being and 〈◊〉 God hates that before it have personally done evil for it comes not forth of God but God did not personally hate Esau nor did Esau continue hatred to Jacob for Gen. 45.6 7 8 9. Esau was personally reconciled to Jacob which shewed his good nature by which the Apostle 1 John 3.14 15. declares a passing from death to life and where did Esau personally do to Jacob as is expressed Obad. ver 10 11 12 13 14. or to any that were with him and did not the Lord also promise many blessings personally to Esau Deut. 2.5 Now where are any blessings given by promises to any reprobates or wicked men as such though it is granted that God gives them many blessings as Rom. 2.4 to lead them to repentance but not by promise upon the account aforesaid unless they repent Acts 2.37 Therefore Esau was not at his birth a reprobate personally and that upon the account of Gods blessing him as aforesaid Hence that Rom. 9.11 is meant of Esau in his office only and as a representative of the earthly nature and old world Esdr 2.6 7 8 9. which God hates before the said Esau had done evil personally and so all that is spoken of Esau Obad. ver 10 11 12 13 14. is spoken of Esau by way of office and as a representative of the earthly nature that is cruel against the Israel of God And therefore it being so as not spoken of Esau personally there can be no absolute reprobation and rejection demonstratively proved from what is said Rom. 9.11 concerning Jacob and Esau before they had done good or evil Which very expression demonstrates it to be most contradictory to Gods Mercy and Justice his two ruling attributes and also to his Decree to reward or punish all mankind according to their works 2 Cor. 5.10 and it 's said Lament 3.29 the man suffers only for his Sin Rev. 2.17 yet God saith Ezek. 18.32 that as he lives he desires not the deaâ—h of a Sinner Now if that be true that God reprobates any in Decree before they are preconsidered to do evil then the Lord loves absit blasphemia dicto their death contrary to his said asseveration or Oath Ezek. 18.32 Further none dare say that God doth actually punnish before the Sin is committed and can he pass a Decree to reprobate Esau personally before his Sin be considered as preexistent this is most illogical and irrational for that then the Act is in exercito before it hath its object considered in reference to it ut versatus circa objectum And Sin is declared in Holy Writ to be the only object of Gods anger who hates Iniquity and loves Righteousness Heb. 1.9 Hence that of loving Jacob and hating of Esau before they had done good or evil cannot be meant personally of them but only by way of office as they stood in Gods design the representatives of elect and reprobate under the significations of their respective names of Jacob Esau as aforesaid Jacob having the Breath and inspiration of the Divine being in the renewed Humanity to tread down Sin to a prevailing over it and Esau as the Earthly being brought forth in the fallen Humanity to the persecuting and rejecting the breathing or inspiration of the Divine being which since the fall of the Humanity is the youngest and brought in to rule over the elder that is Esau in Mystery the Earthly beng John 1.4 Thus we have offered to consideration now conducing it is to come to the true knowledge of the Scripture Mysterie to make diligent search into the Scriptures and that with most humbe Prayers to the Lord to give us to understand whether the greatest part of Holy Writ be not to be looked upon by the Lords own design as to be interpretatively spoken and delivered to us by way of office and as representatives and significancies of other Mysteries than the letter of the Scriptures hold forth literally unto us for otherwise
otherwise and therefore might have been agreers in their axiomatical dispositions respectively So might the said Assembly have declared their said assertion That Infants are to be Baptized in a discreet axiom saying Infants are to be Baptised yet not as commanded expressly in Holy Writ but as not forbidden which if they had so disposed the said assertion we had been ejusdem animi with them and not have told them that their said assertion or mode of so declaring it in a discreet axom was too far Dipt in errour In which we declare our Reply against their assertion saying Infants are no where commanded in Scripture to be Baptized notwithstanding they may be Baptized because it is no where in Scripture forbidden This is the truth and the whole truth and nothing but the truth in what we have Printed in the said Book concerning Infant-Baptism Hence we say that if our accusers aforesaid had had so much discretion in them as to have understood a discret axiom they would not for shame have impleded us at Law for Printing against Infant-Baptism Now if they think we impose too much ignorance upon them by our reflection aforesaid then t' will appear that what they have impleaded us for was and is out of the malitious and self design to wrest from us as they have kept us out ever since July 1662. of our Ecelesiastical Living the Vicarage of Wrotham in Kent They traducing and charging us also upon all occasions when we implead our defence to have Printed against Infant-Baptism and scandalizing us many ways besides as not to be in Holy Orders when we are 64 years of age and were Incumbent in two Livings successively in Lincolnshire long since as it is well known and therefore it 's unlikely upon the account aforesaid But the truth is they are lost by reason of a Minister's death in Lincolnshire with whom they were left in the time of the sad War in 1643 who dyed a long time before we knew of it and left his Estate to a Scotch-man his Kinsman who carryed all the said Minister left him away into Scotland or so disposed of Papers otherwise that we could never find them or hear of them And upon this account our accusers do press us to shew our Orders But whether it be because our Accuser shews sufficiently his Disorders we say not But that is the one of the two impedimenta obstantia which are prosecuted against us but if they charge us with one crime of immorality injustice or unreasonableness committed by us in the said place and prove it against us for above 20 years wherein we have lived amongst them we 'l yield our cause unto them and as for Infant-Baptism we have constantly it's well known practised it in and at Wrotham aforesaid Quis nisi mentis inops contra sua practica scribit Certè est illius tutior unda fide Who but a brainsick bereav'd of 's wits Prints Preaches what his practice contradicts His credit sure is more unstable Than Stygian water in the Fable We say no more Quicquid ex merito venit patiamur ferendum est Quae venit indigne paena dolenda venit What is from undesert pursude as crime Doth well deserve to be complain'd in Rhime By WILLIAM PARKER Infant Baptism Justified by A NEVV DISCOVERY Exitus acta probabit NOW to make way to the demonstration of the said New Discovery in reference to the Justification of Infant Baptism We think it not amiss to re-mind the Reader that such was the Lords love of pity and compassion to the disobedient fallen Man-kind that he was willing to restore Man-kind to a new and innocent life again that so he might have fellowship and communion again with his God and enjoy the Beatifical Vision of transcendent Bliss and Happiness in the Kingdom of Heaven John 3.16 1 John 1.3 Which said New Life and State the Introduction to the said Transcendent Bliss Our Saviour exemplifies by a Child-like innocent life and state therefore he set upon occasion a little Child in the midst of his Disciples and said Except you be Converted and become as a little Child ye cannot enter into the Kingdom of Heaven Mat. 18. Hence it 's evident that a Child-like Innocent life and state is made by Our Saviour the Pattern and Exemplar of the said New Heavenly Life and State Now since Man-kind was by Disobedience and still will be be through Disobedience fallen as aforesaid from the said Innocent Life and must of necessity come to it again before he be fit to enter into the Kingdom of Heaven there must be the removing of all impediments that hinder the attainment to Bliss which said impediments are the Sins and Transgressions which stand in opposition to Innocency and separate betwixt Us and Our God Isa 59.1 2. Therefore the Lord in his Infinit Wisdom and Goodness Ordained two most significant and fit Sacraments to Figure forth in their Mysteries the way and means whereby the Transgressions and Sins may be removed and taken away from the depraved heart of the repenting Sinner Which two Sacraments are Circumcision and Baptism The one viz. Circumcision to cut off and destroy the gross Sins which must first be removed as we are commanded Ezek. 18. to cast away our gross Sins and then the washing away all remaining defilements in the depraved heart of Man-kind for that no unclean thing shall enter into the Kingdom of Heaven Rev. 21.21.27 Hence the Lord saith 2. Cor. 6.27 Come out from among them and touch no unclean thing and I will be your God and you shall be my People Therefore the Lord in his like Infinite Wisdom and Goodness brought in Baptism upon the account aforesaid as appears Ephes 5.26 27. where it's said Christ gave himself that he might Sanctify and cleanse his Church c. by the washing of water in and through the word that he might present it to himself a most Glorious Church not having spot or wrinckle or any such thing but that it might be Holy and without blemish Thus we see how and wherefore Baptism also was brought in after Circumcision to be administred and these two Sacraments are so essentially relating and depending on each other respectively as one cannot be compleat in its operation and Mysterie without the other For if the gross Sins be not taken away how can remaining defilements of Sin be purged away and if remaining defilements be not also purged away there can be no coming to the Innocent life again and so no entrance into the Kingdom of Heaven For no unclean thing shall enter into the said Kingdom Revel 21. So that we see the said use and essential dependency as aforesaid on each other respectively in reference to the same end And Circumcision must have its first work also upon the account aforesaid and therefore we must first begin with Circumcision and we shall lay it down as it is in its fitness for the end aforesaid 2. The necessity
of its application in its Mysterie for the said end 3. Lay down the Persons who first received Circumcision and the Persons who were in the first dispensation always to be Circumcised And lastly offer to Consideration whether it be not to be granted that the then Circumcised were then particularly and intentionally to be Baptised in reference to the removing of all Sin for that the natural dependency betwixt them as aforesaid is so nearly and essentially annexed together as aforesaid that one cannot be efficacious and useful without the other and that therefore none of Us can have fellowship with the Lord without the operation of them both respectively and therefore it 's said that Abraham received the Sign of Circumcision as the Seal of the Rightousness of the Faith he had in his Uncircumcision whence it is evident he had the Inward and Spiritual Circumcision before he had the outward and had Spiritual Baptism also for that he had in his Uncircumcision saith the Text before he was outwardly Circumcised the Rightousness of Faith which purifies the Heart Acts 1.5 Now Faith is annexed to the Ordinance of Baptism saith OUr Saviour Matt. 28. and Mark 16.17 Hence Abraham recieved also as aforesaid Spiritual Baptism in his Circumcision and therefore We believe that Spiritual Circumcision and Spiritual Baptism were to be received and intended to be so together though but the outward Dispensation of Circumcision was appointed only at first to be in practice Yet that Baptism was indeed intended in its Spiritual use also appears by that 1 Cor. 10.1 2. Moreover Brethren I would not that ye should be ignorant how that our Fathers were all under the Cloud and all passed through the red Sea and were all Baptised unto Moses in the Cloud and in the Sea where it 's apparent they were all Prophetically Baptised with the Ceremony of Baptism also who were but practically Circumcised only as aforesaid Hence where one of the said Ordinances are outwardly by Dispensation appointed of right and by Gods appointment the other also is and must interpretatively as aforesaid be understood to belong and therefore it will infer also Infant Baptism to be just and reasonable upon the account of Gods appointing Israelites Infants to be Circumcised in truth But we leave it to be seriously thought on and considered and argue it at present no farther on that account but pass on to set forth Circumcision according as before hinted And first unto its fitness for the end and purpose it was ordained for which will appear in the signification of the word it self viz. Circumcision which is derived from the Latine word Circumscindere to cut about and answers to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle uses to express Circumcision by Rom. 2.25 Acts 15.15 which signifies to cut about and so to cut off and answers also to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.10 which Arius Montanus renders concidit to cut off together which is a most apt rendring of the said word according to its innate signification and scope for which it is intended even to figure forth in a Mysterie by being applied to and on the fore-skin of the Flesh the cutting off the strong Lusts from the depraved heart of the disobedient humanity which will be no otherways destroyed then the Sons of Anack could be destroyed in the Land of Canaan by cutting them off which were as a Divinely Spirited Germane saith the Figure of these strong and powerful Lusts which unbelieving Christians say because they know not nor make use of the Spiritual Circumcision aforesaid can never be subdued in this life even as the unbelieving Israelites aforetime cryed out they could never be able to overcome those Giants the Sons of Anack Therefore the Lord of necessity brought in Circumcision to Figure forth in its Mysterie the way and means whereby the said strong and Giant-like Lusts so powerful through custom and habit should be destroyed in order to the coming to the said Innocent Life and State Which said Circumcision the Lord annexed to his Law of Compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.24 that is as We believe until Christ come to perform his Office on those who were Disciplined under the said Law Gal. 3.10 13. And made fit thereby for that his Office to be performed in them by Him Gal. 4.45 Now the said Circumcision was adjoined to the said Law for that the said Law was appointed by the Lord to restrain the abominable nature of Sin Rom. 3.20 7.1 2. To discover also the Curse due to the Sin from both which discoveries when they are set home by his Spirit on the Heart Then there doth and must Ex vi antecedentium arise a fear and trembling in the Sinner as appears by St. Paul's express Rom 7.24 ver 9 10. So Acts 2.37 16.29 Hebr. 12.20 21. Upon which work the Sinner is willing to part with any thing in reference to his Salvation as Judg. 10.16 it 's said upon the like occasion They put away their strange gods and served the Lord. Hence also the Fear is said to be the beginning of wisdom Psal 111.10 Prov. 9.1 and Prov. 24.10 it 's said the wise man Fears and departs from Evil For then we are willing to do any thing to be saved as aforesaid Therefore the Lord joyned Circumcision to his Law of Compulsion which works the said Fear upon the Conscience aforesaid to make the gross Sinner willing to be Circumcised in a Mysterie that is to have his gross Sins cut off which the Sinner must do or he cannot come to the said Innocent life and state again to be made fit to enter into the Kingdom of Heaven upon the account aforesaid Hence Joshua was commanded before he brought the Children of Israel into Canaan the Tipe of the Kingdom of Heaven to make sharp knives and Circumcise all the males Josh 5.2 3. The Original express is Make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultros petrarum knives of stones or rather of sharp flints and Circumcise the males which knives were a fit Figure of the Circumcising knife of the Law to which Circumcision was annexed for the end aforesaid For that the Law was by Gods Command written in Stone which is a Tipe of the Heart of stone so made through custom and obdurateness in Sin Ezek. 36.26 11.19 wherein the Law when the Heart becomes a Heart of Flesh again is to be written Now that the Laws were written in Stone it appears Deut. 10.25 Exod. 34.1 The Persons who were first Circumcised by Gods Command was Abraham Gen. 17. who received it after he believed Rom. 4.11 And therefore he was then gone beyond Circumcisions work and scope for which Circumcision was appointed as aforesaid Hence Abraham had then no Personal need of Circumcisions work which was appointed to figure forth in a Mysterie the cutting off the gross Sins as aforesaid for He had attained as it appears to the
Rightousness of Faith which he had in his Uncircumcision Rom. 4.10 and before his Circumcision was received ver 11. Where by the way we may apprehend that Abraham was then Circumcised by way of Office only as to be thereby a representative and document to hold forth what Circumcision related unto and aimed at in the cutting off the gross Sins as aforesaid in order to the coming on to the Rightousness of Faith by all the true Israel of God So that hence it appears that those may have a Divine Ceremony applyed to them who have no need of it at present themselves nor doth personally at present concern themselves as Abraham was upon the account aforesaid Circumcised when he had no need to be Circumcised in reference to his own personal concerns And Christ was both Circumcised Luke 2. and after Baptised Mat. 3. who had no personal need at all of either for that He was a Lamb without spot holy harmless and undefiled separated from Sinners Hebr. 7.26 In whose mouth was no guile yet was he both Circumcised and Baptised Hence it s most apparent that Christ received Circumcision and Baptism also by way of Office only as representative and documental to hold forth that He is the Minister of the Spiritual Circumcision of the Heart according to that of Rom. 15.8 Col. 2.11 and also the true Administrator of the Spiritual Baptism or Washing as the Apostle declares Him to be Ephes 5.27 Coll. 2.12 Hence it doth undeniably follow that those may receive Circumcision and Baptism respectively in reference to other Mysteries then their own personal concerns at present for that Abraham did receive Circumcision and Christ both Circumcision and Baptism also as aforesaid And Our Saviour declares Infants to be the Patterns and Exemplars of the Innocent life and state Matt. 18. And therefore both Circumcision and Baptism do relate in their applicatory Mysteries by way of Office and document respectively to Infants in order to their being the Exemplars of the Innocent life So that Circumcision and Baptism also were brought in by the Lord in a Mysterie for the taking away of all gross Sins and all remaining defilements from repenting penitent sinners that so they may come thereby to the Child-like Innocent life and state again of which Our Saviour declares Children to be the Patterns and Exemplars of as aforesaid And also for that Circumcision and Baptism are so essentially depending on each other that the one cannot have its accomplishment without the other respectively yet are they as it 's confest declared to be set forth in two distinct Dispensations viz. Circumcision under the Law and in reference thereunto Baptism under the Gospel and in reference thereunto But though they be so as aforesaid for distinct discoveries of their respective uses and how and upon no other account they are here brought in and how and wherein they became useful and serviceable by being joined to the Law and Gospel respectively in their dipsensation and are so nearly relating to and essentially depending on each other that they cannot but be incomplere one without the other as aforesaid Neither can Israelites Infants be more concerned in Circumcision to be Circumcised by way of Office and good document than Christians Infants are concerned in Baptism to be Baptised in Infancy by way of Office and good document to others no not so much for that as Infants are the Exemplars of Innocency which is only attained unto by a repenting Sinner in having his gross Sins cut off first by Circumcision in its Mysterie and then in having all remaining defilements of Sin washed away by Baptism in its Mysterie which is the nearest and most perspicuous purge for Innocencies introduction Hence Baptism ought to be we say looked upon to have as much power and influence upon Christians Infants to be administred to them in Infancy by way of Office though it be not literally commanded also as Circumcision had when administred to Israelites Infants upon the account aforesaid though it was literally commanded as it was then needful so to be for that otherwise the Mysterie begun in Infant Circumcision by way of Office and good document only had not had its rise and warrant to be known to be Instituted by the Lord for the same purpose that the Child-like innocent life and state should be the end and scope of Circumcisions work in a Mysterie as aforesaid But now that being commanded there needs not a new command for Christians Infants to be Baptised For it may be demonstrated à pari that Infant Baptism holds forth undeniably as good yea greater usefulness to grown Christians when it s administred to Infants by way of Office and good document as Infant Circumcision was or could be though Infant Baptism be not literally commanded for a Command shews only the information and pleasure of the Commander in his Authority not the rationem formalem of the thing Commanded which is only considered in the justice and equity of the thing to be done or not to be done as Infant Circumcision was commanded thereupon to be administred by way of Office and good document only to others concerns not their own at present for Infants were not then apprehensive and capable of any duty in reference to their then personal Circumcision Hence may also Christians Infants be warrantably Baptised by way of Office and good document to others not then to their own Personal concerns though Infant Baptism be not commanded literally which indeed need not for that the ratio formalis of Infant Baptism which is its fitness and equity to be done by way of Office and good document is in reference to others not then their own personal concerns as aforesaid All this is offered to consideration occasionally as it falls in consequentially from something proceeding from Circumcisions discourse as aforesaid We return to insist further on Abraham's Circumcising all his Family by Gods Command which were born in his Hourse or bought with Money Gen. 17.13 27. Where every Male at Eight days old was to be Circumcised ver 12. There is no mention made of any further iground of their being Circumcised than that they were of Abraham's Family Hence it 's more then probable upon the like account that when Lidia appeared to be a Believer we presume to say that if there were or had been an Infant or Infants in Lidias house at that time when Paul Baptised her and her whole houshold he had Baptised them also otherwise he had not left Lidias House so good a document and instruction to mind them to go forward and endeavour after their Child-like innocent life Now give me leave to say upon Abraham's practice in Circumcising all his Family as well those that were bought with his Money as born in his house to offer this also to consideration to them that do as they ought allow of Infant Baptism which scruple to Baptise any Children but Believers Children as they perswade themselves they are whom
representative of a further and higher Mysterie than the Infant concerns at present for that Infants then were not capable of performing no not apprehensive of any duty that related to Circumcisions scope in its Mysterie aforesaid Hence Infant Circumcision of the Male only 2. At 8. days old only and if at that age it was not then Circumcised it was to be cut off from the Congregation of Israel Hence we see that all the aforesaid respects to be oserved by Israelites Male Infants in reference to their Circumcision in Infancy was not at present for their own personal concerns but in refâ—rence to higher and further Mysteries to be reprerented thereby 〈◊〉 Male only was to be Circumcised for that in the Male is the Manly nature which figureth forth the strength of the humanity which the Lord calls for to be dedicated to Him Psal 68.28 Thy God hath commanded thy strength Therefore the Mother of King Lemuel i.e. cum quo est Deus with whom is God said to him Give not thy strength to Women Prov. 31.3 and it 's said Prov. 20.29 The glory of young Men is their strength Hence 1 John 2.14 I write to you young Men because ye are strong and the word of God abideth in you and you have overcome the wicked one Hence it was we believe that after the Israelites came out of Egypt the straitness and bondage which figured out the slavery under the Sin the Lord commanded all the Males from 20 years old and upward should be numbred by their pole Num. 1.1 2 3. and no Female nor Children were to be numbred with them Also in the Five Thousand miraculously fed with 5 Loaves and 2 Fishes Mat. 14.22 and of those fed in like manner miraculously Matth. 15.36 37. no Women or Children though fed with them at the same time were numbred whose respective enumerations if they had been mentioned had greatned much the Miracles aforesaid 〈◊〉 also it 's now more than probable that the Males at 20 years old and upward were appointed only to be numbred Num. 1.1 2 3. For that the Males in whom is the strength of the Humanity which God calls for were most fit for war in which the Lord intended to exercise the Israelites Judg. 1.2 in a Mysterie as the said War figured forth to the Israelites the Spiritual Warfar against Sin and Satan Ephes 6.12 13. That so his Name might become great in Israel Psal 76.1 and they renowned for it according to their name derived from the name Israel given to Jacob when he had prevailed with the Angel Gen. 32.28 To which War the Spiritual strength is requisite Therefore the Apostle exhorts the Ephesians Chap. 6.10 11. to be strong in the Lord which we may guess to be the reason that the Lord calls for the strength to be given to him aforesaid Psal 68.28 Now for that the weakness was figured forth in the Female Therefore the Lord appointed no Sacrament or Mysterie to be administred unto them which surely the Lord would have done if Circumcision to Males had been a Sacrament or Mysterie for Infants personal priviledges and benefits for that there is no respect of persons with God and St. Paul saith Gal. 3.28 There is neither Male nor Pemale but all are one in Christ Jesus Hence the weakness was also by way of office held forth in the Female as the strength was figured forth in the Male by way of office And therefore the curse is threatned to him who hath a Male in his Flock and offereth to the Lord a corrupt thing which is no doubt the Female which figured forth the weakness that is contradistiact to the strength Now the reason of the said Curse 〈◊〉 the Female under the corrupt thing was for that the weakness cannot subdue and destroy the strong Lusts But the manly Nature which figureth the strength must do that when it 's Circumcised in a Mysterie that is hath its gross Sins cut off from it which if they be not then the Male or manly Nature is weak like the Women Hence it is said to the Israelites when captiv'd to their strong Lusts How weak is thy heart since thou dost all these things even the work of a presumptuous whorish Woman Ezek. 16.30 And it is threatned to them Isai 13.12 Nah. 3.13 10. who were enslaved to their Lusts that Women yea Children should rule over them because they were through vitiousness become weak like Women in passions and like Children in understanding and government And therefore the Lord commanded the Male only to be Circumcised by the Circumcising knife of the Law and that in the Infancy or beginning of the fallen Mans state and condition before the Lusts are grown too strong in him like the Sons of Anack as aforesaid Again the Circumcising Male was to be on the Eighth day after his birth precisely no sooner nor later therefore a great Mystery was intended for that many Infants might die before the Fourth yea the Second day which Mysterie is in reference to Christ himself whose day that is who 〈◊〉 us to the true rest Heb. 4. and therefore his day and it was his day wherein he was Circumcised Luke 2. who is called the Minister of the true Circumcision Rom. 15.8 Hence they were Circumcised on that day in reference to Christ who is yesterday and to day and the same for ever Hebr. 13.8 Also it is said that the Male which was not Circumcised on that day was to be cut off from the Congregation of the Lord. Which figureth forth we doubt not but that those who were not spiritually Circumcised from their gross Sins upon and in Christs day that is by him the Minister of the true Circumcision must be cut off from Christs Spiritual Congregation for such cannot be capable of Baptism in its Mystery to the washing away all remaining defilements of Sin after the gross Sins are out off as aforesaid whereby we may have fellowship again with Christ and no otherwise as appears 2 Cor. 6.15 16. ver 27.2 Cor. 7. and therefore Christ was also Baptised himself who needed it not to figure this forth unto us byway of office also From all aforesaid declared concerning Infant Circumcising 2. Of the Male only 3. On the Eighth day only and that if the Male was not then Circumcised precisely no sooner nor later that Male should be cut off from the Congregation of the Lord which was a hard case for that an Infant could not then either further or hinder its Circumcising nor is an Infant then either apprehensive or sensible of what was then done to it by or in its Circumcision Hence the Israelites Infants were then Circumcised in reference to others not their own personal concerns at present and therefore they were commanded to be Circumcised by way of office only and good document to grown Israelites only at present upon the account aforesaid And so much for Circumcision and Infant Circumcision We come now to speak of
reason is for that an identity and sameness in things must necessarily be owned alike to all intents and purposes in whomsoever or wheresoever it is found respectively which is the aim and scope of the rule aforesaid à quatenus ipsum c. in the sense and latitude thereof And it 's observable which is expressed Rom. 4. ver 23 24. that it was not written for his sake alone but for us also who believe And the reason must be from and upon the account of the said rule that quatenus ipsum ad de omni c. and may we not say therefore à pari that Infant Circumcision was not written for Israelites Infants alone in abstracto but for Christians Infants also in concreto Upon the like account to warrant thereby Infant Baptism from Infant Circumcision though that be only commanded expressly and not Infant Baptism in like manner expressly for that à quatenus ipsum ad de omni efficax est illatio Now Infant Circumcision was commanded only as Israelites Infants were in Infancy such and such so and so Therefore there is no more reason to disallow of Infant Baptism than of Infant Circumcision in themselves respectively to be considered in their respective Infancies and as for the command of Infant Circumcision only that doth not hinder but confirm the allowance of Infant Baptism upon the account aforesaid especially since no prohibition in any case is given against Infant Baptism So that Infant Baptism may be practised by way of office and as a good document be as useful to grown Christians upon the acccount aforesaid as Infant Circumcision ever was ordained by way of office likewise and not otherwise as aforesaid Hence it 's more consentaneous and agreeable to reason for Christians to Baptise their Infants in order to the coming again to the Child-like innocent life which is the sole end both of Circumcisions and Baptisms Ordination respectively as aforesaid for that Infant Baptism is the more lively and perspicuous exemplar of the two of the attainment unto the Child-like innocent life because Christians Infants are as innocent as Israelites Infants could be and Baptism being a thorow washing after Circumcisions work in its Mysterie is performed from all remaining defilements of Flesh and Spirit Hence upon the aforesaid account Infant Baptism is a more significant and useful document and instruction in order to the Child-like innocent life and state than Circumcision therefore it cannot in reason and equity be denyed but that the Lord did intend its practice as well as Infant Circumcision but did not command it expressly because needless upon the account of the rules aforesaid generalia generaliter quatenus ipsum ad de omni And therefore we cannot in reason think that God gave grown Israelites such a good document and instruction in order to signify to them the first step unto the Child-like innocent life by commanding them to Circumcise their Infants by way of office only as aforesaid to mind and admonish them upon all occasions thereof but we must with like if not with more reason think that the Lord doth allow of Infant Baptism to mind and admonish grown Christians upon all occasions duly to endeavour after the completing the Child-like innocent life as Baptism in its Mysterie doth set forth by a thorow washing from all remaining defilements of Sin after Circumcision in its Mysterie hath cut off the gross Sins and therefore the Lord to his Honour be it spoken cannot but allow of Infant Baptism to be administred also by way of office and as a good document and respectively to grown Christians by allowing them also to Baptise their Infants as the Israelites were commanded to Circumcise their Infants upon the like and no other account as aforesaid We cannot persuade our selves otherwise than as aforesaid unless we do charge the Righteous and Just Lord to be more neglective and injurious to grown Christians than he was to grown Israelites by not allowing grown Christians alike if not a more significant document and instruction than Infant Circumcision was by Baptising their Infants in order to the completing the said Child-like innocent life thereby We hope they will not impose upon us to believe for fear of unthought of evil consequences to follow thereupon that God did command Infant Circumcision and did intend to dâ—â—own Infant Baptism only upon his own meer authoritative will and pleasure without any further reason but his meer Will for the said commanding Infant Circumcision and disowning Infant Baptism which is as useful and significant to all intents and purposes as ever Circumcision was for no other reason but because he would this we cannot yield unto for that Gods Infinite Wisdom is previous and foregoing to all his Woâ—ks as it is expressed Psal 104.24 O Lord how manifold are thy Works in wisdom thou hast made them all Hence in great Wisdom and no otherwise did the Lord ordain Infant Circumcision And therefore he could not out of meer will and pleasure disown Infant Baptism for that if he do he doth disown that which is as rational and useful upon the account of all like respects betwixt Infant Circumcision and Infant Baptism as ever Circumcision was This they dare not stand unto and therefore ask them why the Lord should own Infant Circumcision and command it and yet disown Infant Baptism which Christians Infants are as capable of to all intents and purposes as Israelites Infants were of Infant Circumcision Ask them the reason aforesaid they answer for a shift as we have heard from some not knowing a better reason for it for want of searching into Divine Writ for a better That God say they did it to distinguish Israelites Infants from Heathens Children whereas indeed that reason for it is more frivolous than Infant Baptism is for that Heathens seldom see unless by accident Israelites Infants in that age to shew their Circumcision and we judge that the grown Israelites Circumcision was more advantagious for that purpose for that they could give the grown Heathens a particular account of their Circumcision Wherefore their God commanded them to be Circumcised but yet take their aforesaid reason for Infant Circumcision as it is and then retort it upon them and tell them that they confess thereby that God commanded Infant Circumcision by way of office only for that is no more by their Confession than a representative to Heathens for the end assigned as aforesaid and it 's all we aver and say but in a better sense that God did command Infant Circumcision by way of office only and to be a fit document and instruction to grown Israelites as hath been demonstrated upon the accounts and ends set forth as aforesaid And Infant Circumcision being so commanded we say it 's commanded upon no other grounds than upon what Infant Baptism may be practised that is by way of office and good document unto grown Christians as hath been often for memories cause expressed and urged Now
prohibition against Infant Baptism upon the account before demonstrated betwixt Infant Baptism and Infant Circumcision we have now we hope sufficiently argued the demonstration of Justification of Infant Baptism by a New Discovery which Discovery is found out by the consideration of those two great and useful Sacraments or Mysteries viz. Circumcision and Baptism which the Lord appointed and brought in and annexed to his respective dispensations Legal and Evangelical for such uses and ends as are before declared and that for the removing of two great impediments viz. the gross Sins first by Circumcision in its Mysterie and then the remaining defilements that for some time continue until wâ—shed away viz. by Baptism in its Mysterie both which the gross Sins and remaining defilements of Sin do impede and obstruct until removed the coming back again to the Child-like innocent life and state which our Saviour declares to be done for an entrance into the Kingdom of Heaven Therefore he sets a little Child in the midst of his Disciples Matt. 18.3 and then declares so much unto them as aforesaid Hence Circumcision and Baptism upon the account aforesaid were brought in by way of office only as representitavely documental and teaching in their respective Mysteries in reference to the ends and purposes they were appointed for as aforesaid And for that our Saviour declares the Child-like innocent life to be the pattern and exemplar to which Circumcision and Baptism in their respective operations do relate and tend unto respectively Hence the Lord ordained Infant Circumcision to represent the said Child lâ—ke innocent life and state by way of office and good document as aforesaid to grown Israelites at present to mind them thereof what rule of life they must look unto and also by both Circumcision and Baptism to relating and depending operations respectively as aforesaid and therefore both are to be received only by way of office and that in reference to others not themselves at present And We believe also that most of the Bible especially the Historical parts of it of things done or not to be done or otherwise of consequence are not wâ—itten for such use and end as the letter of them seems to express but for higher concerns by way of office designed by God thereunto though they be declared in literal expresses yet not to be done upon literal accounts only as they seem to hold forth For can We imagine that the Holy and Infinite Wise God who knows things intus in cutè past present and to come would cause a Volumâ— to be compiled of so low and sordid things as the letter doth express and for no other Mysteries under them and to cause it to be called his Holy Bible and Sacred Word of his most profitable for instruction of good manners according to Divine Truth and reproof of evil manners comfort of dejected ones for want of his Divine and Heavenly presence to make them of a Holy and Heavenly life and to exhort them that are too slow in pursuing of good and and to dehort thâ—â— whose feet are too swift to run after evil 2 Tim. 3.16 17. Thus we cannot imagine that the Lord would suffer his said Volumn to bâ— filled with so many expresses as in letter they seem to look to be done the clear contrary way Therefore We believe they all hold forth somthing or other by way of office and good document to represent the way and means by which the fallen Humanity is to be made through their Mysterie better towards its amendment to piety again or whereby the wicked and persevering evil Humanity grows worse and worse according to that 2 Tim. 3.13 And so was that of Lot's daughters practises in reference to entice and persuade their Father and his yielding and complying with such a wickedness as the letter of the Scripture seems to hold out for that it is so contrary to Nature and against the Law of Naitons like that as is mentioned 1 Cor. 5.2 Yet neither they nor Lot their Father have any reflection of evil for what they did respectively but all passed over in silence without mentioning any failing in them but declaring their respective fact without mentioning more than what they did Therefore some better Mystery was intended and designed under what was done than what the letter seems to hold forth nor was that true in the letter Ver. 31 That there was not a Man in the Earth if we take the Earth for the habitable World to come in unto them after the manner of alâ— the Earth for there were then many they might have married with and some of Abraham's Seed also Hence some further design must be intended then that under the letter and that of a good document for that God saith St. James Chap 1. tempts no man to evil Jacob Behâ—m no â—uch contempâ—ible Writer as many account him tells us in his Mysterium magnum on the said Scripture of a more sublime and documentally useful design the Lord had in ordering all the said transactions betwixt Lot's daughters and of Lot their Father to be as they are Recorded And who can persuade themselves that Lot who is called a righteous man and vexed his righteous Soul 2 Pet. 2.7 with the unclean conversation of the Sodomites should do such an horrid evil as the letter doth express for then the Poets Verse he had verified in himself Turpe est doctori cum culpa redarguit ipsa For he that was vexed with the unclean conversation of the Sodomites committed a more foul uncleanness himself if the letter be there true of what they did without a Mysterie Therefore we ought to decline such like conceptions of such Holy Men as Lot is recorded to be And surely Holy Men of God who spake that and all Scripture as they were moved by the Holy-Ghost would not have recorded those facts of Saints and if they had then with some monition annexed to the publication of them but nothing of blemish to them is hinted in the said Scripture If the words that be here published by Holy Men be to set forth Lot's Daughters and Lot's practises as their unnatural wickedness Then those Holy men who writ them did most contrary to David's advice 2 Sam. 1. Tell it not in Gath nor publish it in Askelon Not in Gath wraths Wine press where profane persons squeeze out the dregs of highest reproach upon all occasions of facts recorded in Scripture done by most eminent Saints of God The Natrative of Jacobs having so many Wives together and the Patriarchs so many Concubâ—nes How do carnal and vitious men abuse it to a liberty of the Flesh even to the committing great folly in Israel They thereupon take 〈◊〉 liberty to have many Wives together if not in one place yet in many and in divers Countreys at least many Concubines because the Antients had so when as in the beginning God appointed to the Man but one Wife and the reason is given Mal 2â— 15
eyes and to turn them from darkness to light which was the first thing Ananias said to Paul Acts 9.17 18. Brother Saul receive thâ—y sight Then was brought forth Gen. 29.33 Simeon Hearing which is the next to Sight and then Levi ver 34. one adjoyned for after the Seeing and Hearing with the eyes and ears of their understandings which the Apostle prays for in the Ephesians behalf Chap. 1.18 then there is way made to be joyned in a further preparation with the Deity and Humanity And then is born Judah Confession in which God is owned according to that Psal 76.1 In Judah is God known or owned his Name is great in Israel that is his Being is great in the prevailer as the Angel interprets the name Gen. 32.28 These therefore are the Administrations that go before in reference to the preparation for the Deity and renewed Humanity to be joyned together even as our Saviour set forth several Administrations in reference to his own office to be done by him under the names in a Mysterie of his Disciples as first he assigns Simon it notes obedience Matt. 10.2 For that the Sinner is first called to obedience which is the obedience of Faith Rom. 1.5 6 26. And therefore is called Peter that is the Rock of Faith sounded on the obedience The next sent forth is Andrew which notes Virility or Strength which is next to Simon Peter the obedience of Faith which brings forth the strength as appears Hebr. 11. tot cap. And we are commanded to be strong in the Lord Ephes 6.10 c. hence called Simon Peter's brother in the Mysterie The next in his office is James the same with Jacob the subduer of the sin the next to Andrew the strength for then able to overcome by wrestling as Jacob did and he is the Son of Zebedee endowed or a good dowry as Jacob had when he wrestled and prevailed Gen. 22.28 Now because all this as Paul saith 1 Cor. 15.10 is through Grace I laboured more than you all yet not I but the grace of God in me Therefore John the Grace of God is next and is the Brother James sent to Preach in the wilderness of Judea Matt. 3.1 in that bewildred state after they come out of the house of Bondage of the confused thoughts in the repenting Sinner that leads him from one by-path to another Hence God in great Mercy and care to the repenting Humanity sends John the Baptist as the forerunner to the thorow washer the Christ of God Ephes 5.27 to wash away the remaining defilements of Sin first in the River of Judgment ver 6. and this John is the Son of Zacharias the remembrance of the Lord Luke 1.72 for the Lord remembred his oath ver 73. And his office was to prepare the way of the Lord by pulling down the high Mountains the high thoughts of carnal reason to make strait the crooked ways the subtle windings and turnings of the carnal reason as those subtile Jews had Luke 20.20 21. the rough ways smooth the boysterous and rugged thoughts in the carnal reason as were in Paul before his Conversion Acts 9.20 Acts 16. in the Jailor Then shall all flesh see the Salvation of God Luk 3.6 Isa 62.1 Hence we see how our Lord sent forth his own Administrations in and by way of office in reference to his own design And therefore it need not seem strange that the Lord should permit and order some things to be done in an extraordinary way by the Old Fathers Abraham Isaack Jacob David Solomon to take to themselves so many Wives Handmaids by whom they begat so many and divers Children even to figure forth in a Mysterie the breaking thereby the many Lusts by degrees in the yet unrenewed Humanity And therefore Abraham begat a Son of Hagar as aforesaid called Ishmael to figure forth the Servantiship under the Law which must be cast out when Sarah the Belief hath brought forth Isaack the true Joy Gal. 4.25 then must Ishmael be cast out for that he was the figure of the Servantship under the Law Gal. 4.30 So that it appears that Sarah her giving Hagar was by way of of office that 〈◊〉 the Seed of the Servantship under the Law was first to be begoâ—ten by Abrabam to figure forth it to be first brought forth before the freedomship which is in the Belief Gal. 4.1 2. The like is to be said of the rest as aforesaid Hence they are to be looked upon as Spiritual Wivâ—s Handmaids Concubines in Gods design though they were also creaturely Wives whom they laid with their Husbands to bring forth Children in a Mysterie by them and not to satisfy their Lust thereby as the carnal men of the world think and thereby practice it and justify themselves in so doing upon the Old Fathers having many Wives as aforesaid But this cannot be owned in reason that the Lord should wink at this in such Holy Men as the Old Fathers were nor that the Lord did connive at it to replenish the World thereby the sooner For that God had rather begin the World anew as he did after the Flood which was destroyed meerly for that cause Gen. 6 4 5 6 c. And it 's said that the Lord sought a Godly Seed Mal. 2.15 Therefore there could be no such connivence from the Lord upon any such account aforesaid neither would the Lord have suffered his Holy Prophets to have stuffed his Holy Scriptures with such stories to the giving a liberty to the Flesh and so to the corrupting of good manners and bringing in an ungodly Seed This cannot by sober Men be yielded unto for that the Scriptures are Spiritual and have for their scope Spiritual things and designs for that God is a Spirit and will be worshippâ—d in Spirit and Truth John 4.23 Therefore if we look upon their Wives as creatural Wives only in Gods design and aim we erre and mistake not knowing the Scriptures what they mean in their Mysterie nor yet the Holiness of God who is said Hab. 1.13 to be of purer eyes than to behold Iniquity Besides these Husbands had more Concubines which figured forth also by way of office Ministring Spirits which move to and fro and are also Feminine by whom the Husbands especially were served in the divided times for they were no longer to continue but until the lawful Wife became pregnant by her lawful Husband and then the Handmaids with the Concubines have performed Spiritually and in their Mystery their Service to a Divine fruitfulness as Handmaids Mary the Mother of our Lord who calls her self a Handmaid Luke 1.38 was the last Handmaid because she brought forth the Christ of God the Saviour who is the end of the Law and Prophets and of the Types and Figures Therefore when he comes and is born in us out of Mary that pure Virgin Doctrine God saith Cast out the bondmaid with her Son Gal. 4.27 as it was said when Sarah the lawful Wife
reference unto those evils that the Scriptures relate in the letter they did So what Abraham did in having a Child bâ— Hagar the Bond-woman so Jacob in his reproach for his many Wives which yet are not to be looked upon as creaturely Wives only but in higher Mysterie so Solomon as having so many Concubinâ—s which are not yet to be looked upon as creatural only but in a Mysterie Thirdly It will make the Scripture true in every part of it which otherwise in the bare letter cannot be made true for where did Esau the elder Brother serve Jacob his younger Brother in the letter yet in a Spiritual consideration he did Fourthly It will make the whole Scripture which was written for our learning Rom. 15.4 or concern and instruction to all which otherwise cannot in the letter of personal concerns to all at all times and all places Fifthly it would preserve the Holy Scriptures from seeming contradictions in themselves that yet were designed by Divine Providence to be most true in the sense the Holy Ghost spiritually intended them to be considered for instance Judas Iscariot was chosen by Christ knowingly as all his Apostles besides were and he did and would have verifyed his name true which way soever he had persevered in he being as chosen of Christ by way of office as other Disciples were for Iscariot signifies a death and killing and by betraying his Lord and Master he was a Judas Iscariot indeed a professed Murderer for he murdered and killed the just One James 4.6 and being himself an instrument to do it by others But if he had continued in the obedient life to his Lord he had been also a Judas Iscariot a professed Son of murdering and killing the wicked nature in himâ—elf and an instrument to help to do it in others So that Christ chose him by design and way of office which he might have performed the best way through grace as he did the worst way through Satans temptation and we believe most of the names of Men and others in Scripture are designed by God to have a twofold scope and end in their nomination as Cain which signifies a possession and so he was of the earthly wicked nature by killing his brother Abel that is a Divine breathing for Abel signifies the breath of God being in him but if he had preserved â—bel his Brother as the Heavenly breathing of God in himself as his Brother he had still been a Possession but then a Possession of the said Heavenly being to his growing up to eternal life and as a Divinely Spiritual Germane saith the names of the 7 Churches of Asia are to be considered by way of office have a twofold and contrary significancy intended to be in them by the Lords own design We will instance but in one for brevity sake Ephesus the first Commonalty or Church signifyes a Desirableness As the mans elicit act consents to the Grace of God so that Ephesus which signifies Desirableness to good as the takes part with his Brother Abel the Breath of God which is in all men that come into the World John 1.9 And also Ephesus signifies Desirableneâ—s to the evil as he takes part with his Brother Cain within him the wicked nature to be his Possession Hence the Scripture names are designed to be considered by way of office and great documents in Mysteries as aforesaid If the Holy writings were more strictly looked upon and owned to be for other Mysteries than the letter seems to express there would not have been such doubts and contesis about the sense of the Scriptures as there are among many men yea understanding and learned men rais'd as there are nor yet against Infant-Baptism any more than against Infant-Circumcision for that they are born to be done by way of office and good document to others concerns more than their own and Infant-Baptism may be administred to as good purpose upon the account aforesaid as ever Circumcision could be If Simon Peter were owned as our Saviour chose him by way of office as he did there would not have been such Volumns written as there have been about Peter's personal Supremacy pro con as being the chief and first Bishop of Rome For Peter is and must be the first Bishop or Administration by way of office of all the rest because he is in his name the Obedience of Faith which is the substratum and foundation of all things Hebr. 12.1 as the adjunct occupate that is conversant about them in reference to his office and no personal Supremacy can be derived from Peters meerly personal respect to continue always Supreme in his person for that our Saviour blames his Disciples for seeking any superiority over one another as personally relating to them in respect of their meer persons that they are to be considered by way of office both in faithfulness and order So that where ever the Obedience of Faith doth most appear by way of office performed by Spiritual men in office there Peter's Supremacy appears and is set up as well in one Christian Nation and Government as in another else how could the Lord remove the Churches Candlestick out of its place if the the abuse of a Spiritual office were not the provoking cause of it as he doth threaten Revel 2.5 God is so far in love with Obedience of Faith that every Nation as the Scripture saith that fears God and worketh Righteousness is accepted of him And therefore the Spiritual Supreme Governor of every Nation that works Righteousness doth as truly exercise in and under his own Government Peter's Supremacy that is he being first in the Obedience of Faith by way of office as aforesaid as another Nation doth The great contest about Transubstantiation in the Lords Supper would soon vanish if it were known in the Mysterie and in reference to Christs Spiritual Body and Bloud as appears by John 6.53 to 63. where our Saviour tells us it 's the Spirit that quickens the Flesh profits nothing what Flesh do you think that is that profits nothing and what Flesh must that be which Christ saith ver 54 55 56. Who ever eats of it hath eternal life and he dwells in Christ and Christ in him which therefore must declare indeed a Transubstantiation of Christs Flesh and Bloud but not of bodily Flesh for that saith Christ profits nothing ver 63. And St. Peter saith 1 Pet. 18 19. Ye were not redeemed with corruptible things as Silver and Gold from your vain conversation but with the Bloud of Christ c. And was not Christs Body and Bloud perishable for that it was spilt on the ground in his Crucifixion Hence the Miracles pretended to be seen of Christs bodily Bloud and Flesh in the Consecrated Bread to what purpose are they published and the People perswaded to believe them if the corporal Flesh be that which Christ saith profiteth nothing There hath been great endeavours and undertaking by some to reconcile all divided and
of them And yet they all pretend their Scripture letter to justify them all respectively which cannot be that it should for that the Scriptures are from the Holy Spirit of God and the Spirit is but one and moves uniformably to one thing and therefore if there be 13 divided perswasions as religious ones then 12 of them must be meer fictions and not dictated by and from the Holy Spirit but out of their own good thinkings though every one pretends the letter for the ground of his perswasion as once two great parties Armenians and their opposites did both pretend to the Nine and Thirty Articles of the Church to justify though opposite to each other their perswasions whereupon King Charles the I. took occasion to say it was some satisfaction to him in reference to both the divided perswasions aforesaid that they did respectively flie to the Nine and Thirty Articles for what they held Now do not these make the Scriptures a Nose of wax more truly than they do which are charg'd to do it by turning the Scriptures into allegories turpe est doctori cum culpa redarguit when the Kettle doth call the Pot c. But what are Parables which are specifyed in the Scriptures what are they but Allegories that contain other things and Mysteries than the letter holds forth and Matt. 13.34 it 's said that Christ spake nothing to them without a Parable and he had his end in it to reserve the Mysteries under the letter to his own revealment and discovering as he thought fit and well knew who are fit to receive them John 16.12 I have many things to say to you but ye are not able to bear them now And secondly Our Saviour would not discover them to the wicked World which were not worthy as yet to be taught by him and would not use them aright to the ends for which that under the letter is intended Therefore he says to his Disciples Matth. 7. Give not Holy things to Dogs nor cast Pearls before Swine that is those Mysteries aforesaid under the letter to those that are of currish and snarling dispositions and of a swinish nature that are upon all occasions wallowing in the mire of this Word and tread the said Pearls under their feet Trismegistus said to his Son to whom he communicated and taught his secrets My Son Tatt hide these things from the wicked and prophane world Our Saviour never intended that proud and self-willed men in their own eys should have his secrets revealed unto them Matth. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes So that it 's not the self-wisdom nor great letter-learning that makes us capable of understanding the Mysteries contained in the Scriptures but there must be humility and innocency of life to move the Lord to cause us to understand those Mysteries for that they are contained under the letter which though the learned do understand and see what it holds forth in its axiomatical disposition yet they can see no further than that we well remember that Arch-Bisâ—â— Usher Preaching in St. Maries in Cambridge upon the Text 1 Sam. 12.24.25 which upon an occasion of a Fast kept when King Charles the I. was in Spain and all the People sighed and longed for His Majesties return He took his Bible and clapt his hands together and said in this manner turning himself to the Doctors and Heads of the University there present Well you Doctors you shall never understand this Book unless you lead Godly lives We see that our Saviour saith John 7.17 If any man do my Will he shall know of the Doctrine whether it be from Heaven or no. Hence without the obedient life our Saviour told the learned Scribes and Pharisees they could not know the Doctrine whether from Heaven or no for though learned men may and do judge of things within the compass of Reason yet not of Heavenly things above it 1 Cor. 2.10 because God reveals them by his Spirit and tells us ver 4. the natural man recieves not the things of the Spirit neither can he know them because they are Spiritually discerned It 's a true rule Quicquid recipitur recipitur per modum recipientis that is whatsoever is received is received according to the disposition and temper of the receiver as it appears by the reception of a distempered pallate in reference to Meat and Drink and therefore men cannot understand though never so learned the Mysteries contained in Scripture under the letter unless they be Spiritually tasted and relished by them Hence St. John saith for the assurance of those he wrote to that he declared the very truth unto them wherein they should walk Saying that which we have heard which we have seen with our eys which we have looked upon of the wore of life declared we unto you that ye also may have fellowship with us and truly our fellowship is with his Father and with the Son Jesus Christ 1 John 1. ver 1 3. Our Saviour tells us John 14.23 that the way to have that fellowship is to keep his Words and then he saith He and his Father will come to them and make their abode with him vid. ver 21. We say no more in reference to what we have said concerning the adjusting of Infant-Baptism by our New Discovery aforesaid than what we have sufficiently declared and set forth Unless you be pleased to give us leave to offer our thoughts concerning the mode or manner of Baptising those which are to be Baptized in Baptismal water We think and are perswaded in our selves but we do not determine it sed disquiri relinquimus that the Feet only of the Baptized are only to be covered with the Baptismal water Our reasons are first from Baptisms operation and use appointed by the Lord in a Mysterie relating and essentially depending on Circumcision which was ordained by God before Baptism in its operation for the cutting off the gross Sins from the depraved Humanity And for that many defilements of Sin do for some time remain after the gross Sins are cut off therefore the Lord brought in Baptism and ordained it for to wash away the remaining defilements of Sin after the gross Sins are cut off And these defilements are remaining in the affections chiefly to be purged and cleansed away according to that 2 Cor. 7. Therefore having these promises let us cleanse our selves from all filthiness of Flesh and Spirit Ephes 5.27 Also the members of the body which figure out the affections are the Feet à Simili because as the Feet carry the Body so the affections carry the Soul here and there whither predominancy and interest do lead or force them hence Solomon saith Eccles 5.11 Take heed to thy foot when thou goest to the house of God and be more ready to hear than to give the Sacrifice of fools c. Hence the