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
understood to be Baptised also because in the same nature wherein the work is to be 〈◊〉 which is in Circumcision as aforesaid in the same it must be completed and perfected and therefore all aforesaid must be understood and intended to be Baptised also upon the account aforesaid 〈◊〉 the near relating and essentially depending of Circumcision and Baptism upon the account aforesaid betwixt themselves in reference to the respective uses they are for respectively to the same scope and end yet as aforesaid Christ mentions not a tittle to that purpose in his Ordinance of Baptism Hence it doth inevitably follow that the Lord Jesus doth forbear to specifie that again à parte post which is so clearly exprest in the parte ante that is expressed and appointed in Circumcision as aforesaid Hence upon the like reason we may and ought to believe that the Lord Jesus did intend to allow and warrant Infant Baptism by virtue of his Command for Infant Circumcision upon the reciprocal accounts being a like useful respectivelly to the same scope and end as a foresaid The Lord may we hope none will deny it make use when he pleases of those rules and maxims he hath taught us to make use of upon all occasions to prevent multiplicities and tautologies of things which must be understood to relate together as specials under one general as every species doth under one genus and every member relates respectively in its communication to the integral or whole to make up its integral what it is or ought to be Hence genus or the general is quod communicat totam suam essentiam suis speciebus that is the general communicates its whole essence to its specials under it as Animal doth 〈◊〉 whole essence of vegitative and sensitive life or virtue to Man and Bruit alike vegitable and sensible so do all members of the integral or whole communicate their essence respectively to the whole hence since generals have their influences in and upon all specials and particulars under them respectively they need not be taught and expressed in every special or particular under them respectively but only in one for that the general is the same to every special in its communication respectively as it is to one and therefore to express it more than once is but dem per idem and à frustra to little purpose qnod potest fieri per pauciora Now that wise Artists make use of the said rule upon due occasion We shall give you but one instance among man Ramus in his Logick the best we believe secundum regulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methodum that ever of the many that have appeared to us when he hath set forth argumentum as it is in its use 〈◊〉 〈…〉 and distributed it into its consentany and dissentany affections respâ—â—â—â—vely he never repeats argumentum again neither in cause nor effect subject nor adjunct c. though it must necessarily be understood under all the respective heads and topicks of Logick it being the genus generalissimum to them all respectively yet he doth not repeat it again causa est argumentum cujus 〈◊〉 est effectum est argumentum quod è causis existat 〈◊〉 but only saith causa est cujus 〈◊〉 est leaving out argumentum and so out of the rest because it being the general it must be understood upon the account aforesaid to have the same influence into all the specials under it respectively that it hath to one of them Now shall we believe otherwise but that the God of all Arts and Wisdom which teacheth others as aforesaid to make use of the said maxime may and doth make use of the said rule in his divine records commonly called the Scriptures as he thinks fit to his intelligible and rational creatures for brevities sake when parallel respects of things as Circumcision and Baeptism are respectively to the same end in general as aforesaid do necessarily and in all conveniency infer the same to be alike to the respective uses though dissenting in themselves as all parts and members are which relate to the whole of which they are members Hence Circumcision and Baptism the two necessary Ceremonies for the use and uses aforesaid and so necessary and essentially depending on each other upon the account aforesaid Circumcision being the principium the other finis of the same and to the same design as aforesaid and for that Infants as Infants whether Israelites or Christians Infants are all alike in all respects to their respective Circumcision or Baptism aforesaid We do affirm that Infant Circumcisions command may and ought to be thought to be allowed its practice 〈…〉 without a new command upon the account aforesaid that Generalia generaliter semel docenda The Lord himself declares it by what is exprest Mark 13.37 That he intends that we should take his command given but to some expreâ—sly to include all others in like case to be considered to do or allowed to do the same by virtue of the said command or injunction which is appointed thereunto for when the Lord Jesus had given an injunction to watch he explains his intent further least others â—â—fter times should think the said injunction concerned not them but only his present Disciples to whom he then spake he saith what I say to you I say to all Watch. Hence we see it was meant further than to those to whom it was literally spoken at present the reason is granted a pari because all are one time or other subject and liable to the like dangers and temptations respectively that his then present Disciples were which he warns to take heed of the then dangers And therefore since Infant Baptism is a parallel in all respects as aforesaid respectively with Infant Circumcision to all intents and purposes that they are and may be applied unto as aforesaid We do with confidence assert that the Lord did intend that we may upon all due occasions Baptise Infants under the Gospel as the Israelites did Circumcise their Infants by his command under the legal dispensation for that one command doth upon the account aforesaid give alike allowance to all persons and things alike considerable and to be concerned as Infant Baptism and Infant Circumcision respectively are to be considered in reference to each other and their end for which they are respectively appointed Now it being so the rule à quatenus ipsum ad de omni effiâ—ax est illatio justifies Infant Baptism upon the account of the said rule for that the said rule declares that from one thing or person as such arises a prevalent influence to include all to be granted in like manner to be owned as such and so under the same consideration to be considered respectively As Abraham is declared to be justified only as a Believer Rom. 4.22 Hence every true Believer may assure himself upon Abraham's account aforesaid to be justified also without being particularly named that he is also justified the
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
it being so that Infant Baptism is not urged for its practice but only by way of office which is the same that contradicents to Infant Circumcision confess as it 's proved from their own confession is commanded for Hence we say that there was no need for a new command for to warrant Infant Baptism upon the account aforesaid for its Administration for that there is one before viz. for Infant Circumcision administred by way of office only and it being so the antient practised rules attest and warrant another thing to be done by way of like office also as Infant Baptism is with Infant Circumcision as aforesaid which said ancient maxims are these ensuing Generalia generalitèr semel docenda à quatenus ipsum ad de omni efficax est illatio 1. Generals are to be taught generally and at once 2. That from such and such so and so ariseth a prevalent Inference and concluding of another like thing as such and such so and so in like manner both these rules are founded in the head of comparates in Logick à paribus from likenesses betwixt things that are to be considered as adequate and alike respectively in reference to each other as Infant Baptism is with Infant Circumcision by way of office as aforesaid We can give many instances for the practice of the first named maxim generaliter Ramus mentioned before never names argumentum but once after its distribution though it have its influence in and upon every head of Logick because its genus generalissimum the chief general to them all as specials under it for genus communicat totam suam essentiam suis speciebus that is the general communicates its whole general essence to all specials under it Instance Animal doth in like manner communicate the vegitative and sensitive virtue and life to Man and Beast And therefore to express a general more than once is needless for that it 's idem per idem the same by the same and the rule is frustra fit per plura quod potest fieri per pauciora it 's a frnstra and 〈◊〉 to little purpose to do a thing by many things which may be done by fewer Hence the said rule for and by teaching generals at once is practised to prevent needless tautologies and repetitions of things alike to be considered and may be understood by one and at once And is it not a needless repetition to recite a new Command for warranting Infant Baptism when the Lord hath given one before for Infant Circumcision which was administred upon no other nor better account than Infant Baptism may be administred also And since it is â—o betwixt Infant Circumcision and Infant Baptism respectively that rule also à quatenus ipsum ad de omni justifies Infant Baptism though it have no express command for its practice yet it 's as truly warranted as Infant Circumcision is though it be commanded yea and by virtue of the said command for that Infant Baptism is such and such so and so as Infant Circumcision is such and such so and so in reference to the same use and end respectively as aforesaid It 's said that Abraham was justified only as a Believer Rom. 4. Hence every true Believer may assure himself upon the account of Abraham's Justification that he is Justified also though he be not named by an express to be Justified also And it 's assured him from the rule à quatenus ipsum as aforesaid for that he is such and such so and so and therefore needs no new naming of him justified but his true Belief by Faith is sufficient as Abraham's was For that an identity and sameness must necessarily be owned in one as well as the other where it is found But because the contradicents to Infant Baptism do so tenaciously adhere to the having a particular Command for their practice of a duty to be done upon Scripture account and liking as they do for the practice of Infant Baptism or they will not as they do not own the practice of it We shall offer to their serious consideration that express Deut. 25.4 concerning Oxen Thou shalt not muzzle the mouth of the Oxe when he treadeth out the Corn. The Apostle makes use of the said naked command concerning muzzling the mouth of the Oxe in the case aforesaid saying 1 Cor. 9.9 Doth God take care for Oxen as to fill his Divine Records with Commands for them which are intentionally writtten for more Heavenly concerns than Oxen or saith he that altogether for our sakes for our sakes no doubt this is written saith the Apostle who would have thought the said Command concerning the Oxe had been intended unless the Apostle had declared so much 〈◊〉 to be a Command in special concerning the livelyhood of Evangelical Ministers of which there is not a tittle in the said Scripture neither before nor after yet the Apostle doth apply it to be chiefly intended for the providing and giving livelyhood to Evangelical Ministers so also 1 Tim. 5.18 Now whâ—t is his wâ—rrant for so doing surely no other but only from argumentum de comparatis viz. à minori ad magis that is from comparates of the less to the greater which is that if the Lord commanded so concerning the Oxe He meant it to be understood more especially concerning Evangelical Ministers livelyhood though he did not express so much therein And may We not say the like for and concerning Infant Baptism from Gods command for Infant Circumcision That God intended thereby his allowance or warrant for Infant Baptism For can we think that God had such care for Infant Circumcision as to command that and altogether pass by his taking notice of Infant Baptism whereas it 's as rational useful and documental in being administred by way of office as ever Circumcision was which was administred only by way of office as aforesaid and Infant Baptisms Administration by way of office doth represent and hold forth a more lively and perspicuons document in reference to the end both of Circumcisions and Baptisms work for which they were brought in respectively as aforesaid Hence à minori ad magis also that is from the less to the greater betwixt Infant Circumcision Infant Baptism for that Infant Circumcision being the less significant by way of office than Infant Baptism upon their respective considerations is in reference to the attaining unto the Child-like innocent life and state It cannot in reason be denyed but that God did intend by his command for Infant Circumcision to warrant the practice of Infant Baptism also without a command or truly as the Apostle tells the Cor. that God intended there should be the allowance of Evangelical Ministers livelihood by his only commanding not to muzzle the mouth of the Oxe though he did not give command for it also as he did for the Oxe All aforesaid for the adjusting Infant Baptism upon the 〈◊〉 considerations aforesaid in reference to 〈…〉 must as we persuade ourselves they
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
the righteous but the way of the wicked shall perish In the first part of the said Verse there must be supposed to make the sense thereof full and perspicuous the contrary to that which is exprest in the latter part of the Ver. viz. the way of the wicked shall perish which is the way of the righteous shall be preserved for preservation is contrary to perishing Hence two axioms in the said part of the Verse one apparent the Lord owns the way of the righteous the other latent which is this the Lord saith therefore the Lord preserves the way of the righteous the reason is because the righteous and wicked are contraries and therefore if the way of the wicked shall perish therefore the way of the righteous shall be preserved and it 's for that the Lord owns the way of the righteous therefore his way shall be preserved In the latter part of the Verse is positively attested that the way of the wicked shall perish the reason is clear when the contrary to the first part of the Verse is added and expressed which is the Lord disowns the way of the wicked as he owns the way of the righteous upon the account that whether we are wicked or righteous therefore he disowns the way of the wicked The Proverbs of Solomon are full of such latent and tacit disposures of Scriptures but we shall give you but one instance of the very many so couched there as aforesaid which said instance is in Prov. 13.10 Only by pride or rashness rather cometh contention but with the well advised is wisdom There must be these axioms laid down in the first part of the Verse 1. Folly is the attendant of Pride or Rashness 2. Therefore by Pride or Rashness rather cometh contention In the latter part of the Verse these two axioms 1. Wisdom attends the well advised 2. Therefore with the well advised there is peace and quietness In the first part of the Verse is supplyed Folly the contrary to Wisdom specified in the latter part of the Verse And in the latter part is supplyed the contrary to Contention in the first part of the Verse Which contrary is Peace and Quietness and so the full sense and scope of the said Verse is laid down 〈◊〉 the demonstration of the cause of Rashness viz. Folly with Rashness is the cause of all contention In the latter part of the Verse is laid down the cause of well advisedness which is Wisdom and that being with the well advised it causeth and preserveth Peace and Quietness which is the contrary to Contention in the first part of the Verse Thus it appears how the Spirit of God doth in Holy Writ contract and wrap up many depending axioms which are requisitely to be supplyed to explicate the intended sense and scope in them for brevities sake And the ground and warrant of the contraction by latent and tacit disposures of them in the portions of Scriptures where they are is from the rule of contraries in Logick for that contraries are such opposites that uno affirmato alterum negatur and uno negato alterum affirmatur because they do ratione re inter se dissentire That is contraries are such opposites that one being affirmed the other must be denyed and one being denyed the other must be affirmed because such opposites both in Logical respect or respective reasonings and in also their respective natures beings oppose one another as the righteous and wicked do And therefore where such opposites are disposed together the intelligent can draw forth for the respective uses such latent and tacit axioms out of those that are mentioned and expressed in the said Scriptures As the Lord knows or owns the way of the righteous therefore he disowns the way of the wicked because the wicked is contrary in his way to the way of the righteous So the way of the wicked shall perish as it is expressed Therefore the way of the righteous shall be safe or preserved for that the wicked and righteous ones ways owned and disowned are contraries as in the first part of the Verse declared So in Prov. 13.10 By Pride or rashness cometh contention therefore with well advisedness or with the well advised is quietness and peace for that rashness and well advisedness are opposite contraries and therefore if by rashness cometh contention it must follow a contrariis contrariariorum consequentiis that is from the contrary consequentials of consequences from well advisedness comes peace and quietness So if Wisdom is the attendant of well advisedness as it 's exprest to be in the Verse with the well advised is wisdom for that is the cause of well advisedness and the guide of the well advised Therefore by the rule of contraries as aforesaid Folly is the attendant and cause of rashness for that is the opposite to Wisdom Now if all such portions of Scripture wherein such latent and tacit disposures of axioms are contained as are in Psalm 1.6 and Prov. 13.10 in which Book multitudes are contained were expresly vâ—â—â— uno intuitu laid forth that is opened at once and together how voluminous and big would they swell the Bible unto even too big for a Pocket reception and a Vade Mecum upon the account aforesaid Neither could the Bible be read over so soon and often with all the axioms relating to the said respective portions of Scriptures and explained as they must be to make the intent and scope of them appear to open view as they do being disposed as they now are by the supplies added out of each contrary as aforesaid Therefore the Lord in great Wisdom disposed multitudes of Divine axioms in Holy Writ for brevities cause and ends and purposes aforesaid And may we not in like manner think that the Lord omitted his Command for Infant Baptism though he allow and own it upon the respective accounts aforesaid betwixt it and Infant Circumcision in reference to their respective Administrations for brevities cause and to avoid needless repetitions which if he had commanded it expresly yet it had not been nor could be upon any other account than that which he gave for Infant Circumcision for which it was to be done by way of office only and good document to others concerns at present not their own and therefore since Infant Baptism may be done by way of office also and to as good purpose as ever Infant Circumcision was it was needless with reverence be it spoken for the Lord to repeat a new Command for Infant Baptism also for that upon the account aforesaid it had been we believe but a tautology idem ad 〈◊〉 idem that is the same to which went before ex fine rei upon the matter if he had given another Command for Infant Baptism also Thus we have offered to consideration the several grounds and reasons why the Lord might omit upon rational grounds to give a Command for Infant Baptism and could give no
Feet only upon the account aforesaid are to be covered with Baptismal water from an induction of particulars First For that Baptism was ordained to wash and cleanse away the defilements of Sin and those defilements are in the affections and the affections are resembled to the Feet Hence we offer it to consideration whether the Feet upon the account aforesaid be not to be covered with Baptismal water Our second reason for it is from Christs practice only in washing his Disciples Feet John 13.5 6. Secondly From his speech to Peter who denyed our Saviour out of ignorant modesty and humility to wash his face But upon our Saviours replication to him that if he did not wash his Face he had no part with him Peter then rejoyns upon that account and saith to his Lord if so then not my feet only but also my hands and 〈◊〉 head To this our Saviour answers to correct Peter's now ignorant forwardness upon his and our Lords informing Peter concerning the washing of his Feet saying he that is released upon the account aforesaid needs not save to wash his Feet and is clean every whit Our Saviours said express ver 10 is in the Original thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where it is evident that our Saviour useth these two words of divers significations yet our Translators render them both in one viz. to wash saying he that is washed needeth not save to wash his Feet Whereas the first word which our Saviour useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and differs much from the other word he useth which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Infinitive Mood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle Passive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose or to be released from something needful to be released from which releasment we are perswaded in our Saviours meaning and intention is that which relates to Circumcisions releasment which performs in the Mysterie the foregoing work in the repenting Humanity by cutting off the gross Sins as aforesaid which must be done before Baptisms work in its Mysterie doth take place for to wash away the remaining defilements when Circumcision hath cut off the gross Sins aforesaid Then the repenting Humanity is surely released from his great bondage according to that express Luke 13.16 And ought not this Woman being a Daughter of Abraham whom Satan hath bound Lo this Eighteen years to be loosed from this bond The word out Saviour useth here to be loosed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infinitive Mood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of it as aforesaid Hence our Saviours meaning in the said Verse was to inform Peter of so much by using the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes released as aforesaid He that is released viz. by Circumcisions work needs not save to wash his Feet which are his affections figured forth by the Feet upon the account aforesaid And therefore our Saviour ariseth from his Paschal Supper and powr water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into washing Vessels alluding to the Jewish vessels they used if not the same for their daily washing Mark 7.2 3 4 5 to wash his Disciples Feet and he comes to Simon Peter to wash his Feet and it 's likely first to him because under the same Figure of his two names he is the first of Christs Administrations to be and was sent forth Matth. 10.2 Now since our Saviour washed the Feet only upon this account aforesaid We offer it to consideration whether the Feet only in reference to Baptisms work in its Mysterie and the order of it are not to be covered and not the whole Body to be plunged in Baptismal water and that from the words of Christ to Peter Ver. 10. He that is released as aforesaid needeth not save to wash his Feet not his hands and head also for that by our Saviours discourse to Peter they are not the object of Baptisms but Circumcisions work in its Mysterie which cuts off the gross Sins which are of two sorts First open Prophaness and wickedness figured forth by the Hands which are the instruments of outward practises in some respect or other whether good or evil Now the second sort are those which lie in the Head the seat of carnal reason which are the chosen Holinesses thereof In both these our Saviour lies buryed Hence it 's said Isai 53.9 He made his grave with the wicked and with the rich in his death Now in the letter Christ was buryed alone Matth. 27.60 And Joseph laid him in his own new tomb which he had hewn out of the Rock Hence it 's apparent that Christ lies buryed also in the wicked and in the rich as long as they continue so though he was but once buryed and alone in Joseph's said new Tomb. Now as the wicked are the prophane ones so the rich are such which are rich in their chosen Holinesses as the Apostle doth attest it of the Corin. 1 Cor. 4.8 Now ye are full now ye are rich that is in their self knowledge and chosen holiness as appears ver 1. to ver 8. So was the Lawyer that politique questionist Matth. 19.20 21. All these have I kept from my youth what lack I yet c. John 9.40 The Pharisees said are We blind also Hence Christ tells them ver 21.38 That Publicans and Harlots go to the Kingdom of God before them because it 's easier to convince these for that their gross Sins stare them in the face when yet the other sort do justify themselves as he did Matth. 19.20 Therefore when Christs Disciples were released from the gross Sins of Hand and Head as they were otherwise they could not have been his coming on Disciples then our Saviour might say to them He that is released as abovesaid need not save to wash his Feet Hence we ask again ex vi praedict whether it be not more consentaneous to Baptisms work in a Mysterie which is the washing of the affections to cover the Feet only in Baptismal water And it 's observable that when the Eunuch was Baptized by Philip Acts 8.38 It 's only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They both descended into the water and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Philip had Baptized him Both which distinct acts of their descending into the water and their ascending out of the water again do hold out no more in reference to the said Acts themselves but to the covering of the Feet only in water not covering the whole Body in water as if that were the proper and peculiar significant relating to a burying with Christ in Baptism Which burying comes when the Circumcised in a Mysterie and also the Baptized in a Mysterie that is Spiritually washed from all the remaining defilements of Sin which are a true buryal and the last degree of the three specifyed in reference to Christ viz. Crucifyed Dead and Buryed and then follows the Resurrection
again to a new life Rom. 6.5 Hence nothing can be extorted out of the said express of burying with Christ by Baptism to pretend to a covering of the Baptized all over in Baptismal water but the covering of the Feet only with water is most agreeable to Christ's practice in washing his Disciples Feet This we have offered to consideration and do not determine it neither will we be contentious in the case sed relinquimus disquiri Observing the Apostles rule 1 Cor. 11.16 If any man lust to be contentious we have no such custom neither the Churches of God for that is of more evil consequence than the doing or forbearing of a Ceremony which is but a concomitant for a preservative of a significancy of some particular thing that hath its use in ushering in in due order and place the two great Commandments upon the which our Saviour told the Lawyer did hang all the Law and the Prophets Hence to break the operative love to God and our Neighbour for the not doing or doing any relative Ceremony is to set up the Ceremony above the performing of the two said great Commands in their end and scope And whether he that doth so doth not hinder all the performances in reference thereunto for that St. James declares 2.10 He that fails in one point is guilty of all for all makes up but one rule of love which is broken by opposition because doing or not doing a Ceremony upon which contention do proceed many horrid mischiefs and miseries as are seen by woful experience Hence the Apostle saith We have no such custom neither the Churches of God It 's not unworthy of our consideration of the Ceremony mentitioned by the Apostle 1 Corin. 11.3 where he sets forth with the grounds on which it is founded in its acts respectively to be done by Men and Women Believers with all the concomitants relating to the said Ceremony and the reasons expressed and laid out from ver 4 5. to ver 16. Yet when the Apostle had so fully argued for it in all the respects as aforesaid He would not contend for it to the breach of love and peace among the Corinthians but saith ver 16. If any lust to be contentious we have no such custom neither the Churches of God What Ceremony is there in all the Apostles writings so largely expressed and urged for practice upon so many reasons and inducements as that aforesaid yet is it not so much as taken notice of at this day for any practice though it stand Recorded in Holy Writ so fully as aforesaid when as yet some Ceremonies are contended for with great Zeal pro con as if they were the marrow and life of our Religious Services needfully to be observed as they thought of Circumcision Acts 15.1 or we cannot be saved yet is there no particular express for the Ceremony which sometimes we practice but is taken up meerly upon an allusion to a word or two in Holy Writ upon which account we only practice the said Ceremony as we do for covering all over the persons to be Baptized in Baptismal water because it is said Rom. 6.4 Being buryed with him in Baptism therefore by reason of the said express it 's greatly contended for to cover all over the person that is to be Baptized in Baptismal water And what contentions have there been and still are against Infant-Baptism because there is no express Command for it when it 's no where forbidden which surely God would have done if he had disowned it upon the account aforesaid And it is also as good a document and instruction by way of office administred as ever Circumcision could be upon the like account aforesaid Hence St. Paul's reflexion upon the Galathians contending only for the Ceremony of Circumcision Gal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O unconsidering Galathians who hath bewitched you may be said of Us teneros quis mihi fascinat agnos Who doth seduce our filly Sheep And them from straying doth not keep By contending about doing and not doing of some Ceremonies meerly upon an uncertain directive of us in the cases aforesaid Thus verifying what the Poet says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance we as Nifles take And Nifles for our work we make This is most true it 's fear'd in our contests aforesaid but let us for the time to come desist and contend for the Faith by a quiet and peaceable life in all love which was once delivered to the Saints Jude ver 3. and not for the doing or forbearing a Ceremony the substance whereof is the operative love to God and our Neighbour Matth. 22.40 Let us not for the time to come contend any more against Infant-Baptism than against Infant-Circumcision since Infant Circumcision was done though commanded as it was then needful by way of office only and Infant-Baptism may be done also by way of office and to as good use and document therefore not forbidden as ever Infant-Circumcision was or could be Neither let us be diswaded from the allegorized sense of the Scripture on the pretence that some make it as 't is said a Nose of wax for we have already hinted how all divided perswasions do that more frequently and strangely than they which allegorize the Scriptures which is done to raise up our thoughts above the letter Only let us be sure to take the Apostles advice and keep the pattern of wholsom words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the exemplar of healing words what is amiss in us And be careful to offer nothing as a higher concern than the letter holds forth but what is of a Spiritual document and instruction And what will then be the detriment or wrong to the said portion of Scripture or to our selves by offering something of higher Mysteries contained under the letter than the letter holds forth Surely this will incite us to read the Scriptures more and more and preferr the reading of them both for frequency and diligence before Plutarchs Lives the Turkish History or any other Humane History extant what ever Not that we should reject the readng of these in their due time and place For God hath given the Humanity a twoofold life and state to be conversant in The Natural and the Spiritual yet not pari modò gradis but subordinate to be conversant in them and not collateral as if both were of like concern to us though most make the Natural estate of more concern to us than the Spiritual Notwithstanding our Saviour bids us Matth. 6.33 to seek first the Kingdom of God and his righteousness c. We should do in our converse and reading of Divine and Humane Histories as our Saviour told the Pharisees they should do in their petty tithings and the greater things of the Law as Judgement and the Love of God these ought ye to have done and not leave the other undone Luke 11.42 We should read the Humane stories to understand and