so the blood of Christ cleanseth us from the guilt and pollution of sin And there is no question but the bloud of Christ is the fountain of all the grace and good communicated to us either in this or any other Sacrament or mistery of the Gospel But that this should be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counter part or thing figured by the water in Baptism I believe not because the Scripture which must be our guide and direction in this case makes it another thing to wit the spirit or holy Ghost this to be that whereby the soul is cleansed and renewed within as the body with water is without so sayth our Saviour to Nicodemus in John 3. Except a man be born of water and the spirit he cannot enter into the kingdom of God And the Apostle in the words I have read parallels the washing of regeneration and the renewing of the holy Ghost as Type and Countertype God saith he hath saved us that is brought us into the state of salvation by the washing of regeneration and the renewing of the holy Ghost Where none I trow will deny that he speaks of Baptism The same was represented by that vision at our Saviours baptism of the holy Ghosts descending upon him as he came out of the water in the similitude of a dove For I suppose that in that Baptism of his the Mistery of all our Baptisms was visibly acted and that God says to every one truly baptiZed as he said to him in a proportionable sense thou art my son in whom I am well pleased And how pliable the Analogy of water is to typifie the spirit will appear by the figuring of the spirit thereby in other places of Scripture as in that of Isay I will pour water upon him that is thirsty and flouds upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-spring where the later expounds the former Also by the discourse of our Saviour with the samaritan woman John 4.14 Whosoever saith he drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life By that also John 7.37 where on the last day of the great feast Jesus stood and said If any man thirst let him come unto me and drink He that believeth on me as the Scripture saith that is as the Scripture is wont to expresse it for otherwise there is no such place of Scripture to be found in all the Bible out of his belly shall flow rivers of living water But this saith the Evangelist he spake of the spirit which they that believe on him should receive Nor did the fathers or ancient Church as far as I can find suppose any other correlative to the element in baptism but this of this the speak often of the bloud of Christ they are altogether silent in their explications of this mistery many are the allusions they seek ouâ— for the illustration thereof and some perhaps forced but this of the water signifying or having any relation to the bloud of Christ never comes amongst them which were impossible if they had not supposed some other thing figured by the water then it which barred them from falling on that conceâ—t The like silence is to be observed in our Liturgy where the holy Ghost is more â—â—en once paralleld with the water in baptism washing and regeneration attributed thereunto but no such notion of the bloud of Christ and that the opinion thereof â—â— noveâ— may be gathered because some 〈◊〉 Divines make it peculiar and proper to the 〈◊〉 Calâ—in Whatsoever it be it hath no 〈◊〉 in Scripture and we must nâ— of our own heads assign significations to Sacramental types without some warrant thence For whereas some conceive those two expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sprinkling of the bloud of Christ and of our being washed from our sins in or by his bloud do intimate some such matter they are surely mistaken for those expressions have reference not to the water of Baptism in the new Testament but to the rise 〈◊〉 manner of sacrificing in the old where the Altar was wont to be sprinkled with the bloud of the sacrifices which were offered and that which was unclean parisâ—ed with the same bloud Whence is that elegant aâ—â—course of S. Paul Heb. 9. comparing the sacrifice of the law with that of Christ upon the Crosse as much the better And that whereas in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost all things are purified with bloud so much more the bloud of Christ who offered himself without spot to God cleanseth our consciences from dead works but that this washing that is cleansing by the bloud of Christ should have reference to baptism where is that to be found I sâ—ppose they will not alledge the water and bloud which came out of our Saviours side when they pierced him for that is taken to signify the two Sacraments ordained by Christ that of bloud the Eucharist of water baptism and not both to be referred to baptism I add because perhaps some mens fancies are corrupted therewith that there was no such thing as sprinkling or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in baptism in the Apostles times nor many ages after them and that therefore it is no way probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Peter should have any reference to the laver of baptism Let this then be our conclusion thht the bloud of Christ concurrs in the mistery of baptism by way of efficacy and merit but not as the thing there figured which the Scripture tells us not to be the bloud of Christ but the spirit And so I come to my other Quaere from what property or use of water the washing therewith is a Sacrament of our new birth for so it is here called the washing of Regeneration our Saviour says to Nicodemus except a man be born of water and the spirit he cannot enter into the kingdom of God For in every Sacrament there some Analogy between what is outwardly done and what is thereby signified therefore in this But what should it be It is a thing of some moment and yet in the tractats of this mistâ—ry but little or seldom enquired after and therefore deserves the more consideration I answer this â—â—alogy between the washing with water and regeneration lies in that custome of washing infants from the pollutions of the womb when they are first born for this is the first office done unto them when they come out of the womb if they purpose to nourish and bring them up As therefore in our natural birth the body is washt with water from the pollutions wherewith it comâ—s into the world so in our second birth from above the soul is purified by the spirit from the guilt and pâ—â—â—tion of sin to begin a new life to God-ward The Analogy you see is apt and
many have suffered for owning most if not all other points of faith and Christianity yea divers have suffered even unto death for denying yet none that ever I heard of suffered for owning Infants-Baptism Yet though your children are dear to you the word of the Lord and the purity of his worship is far more dear and hence you dare not adde to his words lest he reprove you and you be found lyars You dare not offer strange fire to the Lord which he hath not commanded nor prophane an Ordinance you know that Baptism being a part of instituted worship not found in natures garden has of it self no vertue but what it receives from the iustitutor For as one well observes moral laws are good and therefore commanded but positive worship is commanded and therefore good So that your adversaries clamour without ground and the Lord will judge between us And if it be questioned why I insist so much upon this subject I answer I was weary with forbearing when I saw your affliction and beheld the reproaches wherewith your opponents unmercifully persecute you But brethren as I have gone in and out among you these six and twenty years so I have had opportunity to know those pious souls among you whose Conversation is in Heaven who live above the Clouds who groan under the body of sin and remains of corruption I have known your manner of life your faith patience long-suffering charity I have also seen your dark side and observ'd your infirmities which your adversaries view through a multiplying glass But if there be any society or Community of people that differ from you that have not their dark side let them cast the first stone Yet you dare not allow the least sin in you your prayers and endeavours fâ—â—â— greater measures of mortification and that you may be sanctified throughout stand compleat in the whole will of God and be filled with all the fruits of righteousnesse through Jesus Christ are famous instances that you are pressing after perfection I know you do not desire these Encomium's but I have the example of the holy spirit whose steps I humbly conceive I may follow Rev. 2.2 where these Commendations are given of the Church I know thy works thy labour and thy patience and how thou canst not bear them that are evil and for my names sake hast laboured and hast not fainted c. It 's true the Lord knows these things in another manner then we do viz. by searching the heart we by outward observation yet so far as we know we judge And now what remains but that you hold on your way and grow stronger and stronger being like that shining light that shines more and more to the perfect day dayly purging your selves from all filthynesse of flesh and spirit perfecting holyne 〈◊〉 the fear of God walking in the steps of your fâ—â—â—â— Abraham and in a little time you shall he received into his bosome where the weary are at rest and the wicked cease from troubling And so I commend you to God and the good word of his grace which is able to make you stand and give you an inheritance among them that are sanctifyed and remain Your Soul-friend E. H. To the READER Reader IT is a truth too plain to need Demonstration that the enemy of souls invaded the Church of Christ even in its very infancy privily bringing in Damnable Heresies 2 Pet. 2.1 That the Scarlet whore drew away the Kings of the Earth peoples and Multitudes and Nations and tongues after her Rev. 17. and made them drunk with the wine of her Fornications That the man of sin that son of perdition 2 Thes 2. erected himself a Monarchy and sate in the Temple of God maintaining that station with power and signes and lying wonders So spreading and epidemical were the Incantations of that Glittering strumpet that few escaped the temptations of her Golden cup. Now amongst those multitudes that wondred after the Beast what kind entertainment could the ordinances of the meek and self denying Jesus have whose kingdom is not of this world John 18.36 On the contrary we find the whole Fabrick and Oeconomy of Gospel worship shatter'd subverted and overthrown in most places where it was received and the kingdom of darkness raised upon its ruines What fundamental truth what practical duty of Christianity but was utterly exploded or so metamorphos'd that nothing of its original form and beauty was left But when this Mystery of Iniquity came to be gradually revealed when the voice from heaven said come out of her my people Rev. 18.4 when the woman was seen drunk with the bloud of the Saints Rev. 17.6 How was she bewailed by those that dealt in her wares How have those Locusts of the bottomless pit pester'd both sea and land to gain her proselites making Reformation a hard task pursuing it with bloud persecution and massacre Yet maugre all the powers of Hell truth gets ground and the Lord with the brightnesse of his coming enlightens us more and more every day Yet still it is very observable that when by quadrating them with the word of God the only rule of faith and practise any truths are recovered or when those carnal and trashy superficialls that deform and disguise others are flung away Then some malevolent Agent of the grand Deceiver improves his uttermost craft to obscure and represent it in the most hideous and averting forms and fasten the blackest calumnies upon such as the Lord makes his Instruments of reformation The son of God foretold this Math. 5.11 All ages since have confirmed it Our Martyrologies have recorded those worthies that resisted unto blood those blessed souls under the Altar that were slain for the word of God and the Testimony which they held to whom the white robes were given Rev. 6.9 11. whose blood will one day be avenged upon their Barbarous Assasinates The ordinance of Baptism that great and radical duty here contended for hath been as grosly perverted mangled and abused as any Gospel Institution whatever new matter new form nothing left but the bare name and that too wrested misinterpreted and forced to favour and bear symmetry with that Idle and frivolous Poedo-rantism set up in its room Nor need we wonder at the stiff opposition and harsh usage the assertors of Believers Baptism have met with from time to time the error they attaque being so necessary to the Antichristian Monarchy that it is indeed the Basis upon which that pompous proud superstructure moves from whose Pinacle the man of sin may cast an Imperious glance and say with Nebuchadnezar Vah Babylon Babylon proprio te robore servo For if a thorough reformation of this point be admitted if Ministers teach first then baptize such only as profess faith in the Lord Jesus and newness of life evidenced by a holy conversation that being the only practise warrantable by and exemplyfied in the word of God It will inevitably follow that the Papal
might craftily insinuate him no fit person to inform the world of that abuse in Religion He thinks that worthy Gentleman encroaches upon the prerogative he himself made bold to seize upon viZ. handling cases of Controversy But he will not part so peaceably with the least aliquantulum of it A Souldier so he calls him must not enter the lists with this spiritual Warriour if he does he 'l fling Ink enough in 's face I have heard some say that his Soldiership and Mr. B's Chaplainship were contemporaries in the same service and that the later was far more active Therefore may not that Elogy bestow'd by Warlike Ajax upon his opponent be applicable to our Vlysses Quantumque ego Marte feroci Inque acie valeo tantum vaiet iste loquendo But let me tell him in his ear that if he re-engage any deeper in this quarrel and persist in his impenitent obstinacy he 'l receive as shamful a foyl as Mr. Tombes gave him For our Souldier ha's truth of his side and ability to manage it nor does he want an acute and elegant pen perhaps not inferior to the chaplain for all his triumphs and loud applauses of himself and his attempts to engrosse as vast an opinion of his accomplishments as the greatest University graduates though he never as they that know him say was a student at any 'T is no miracle to find him a match able to encounter him at Quill-skirmishes in this age But as to our querulous master of Arts Mr. Baxter dealt like a man of warr to set him in the Forlorn hope thinking belike that his confident noise would affright us or his scoffs jeer us or his reverence an epithete he forces upon his modesty would cog us over to him as his dexterous epistler inveigled Mr. Lamb and Mr. Allen. In pursuance to which stratagem the man talks big brags loudly and like an Olympick gamester so he calls himself and very fitly for whoever loses he gets by his divinity games and may in time learn the Ecclesiastical politicians push-pin Divinity flings on all sides traverses every ground to get us at advantage that so he may Comically insult and flout us for his language savours more of frothy scoffs and Romantick drollery then of sober serious or Christian But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He thinks he can scarce get over any Anti-Poedobaptist to his party that indeed is the luckiest conjecture I met with in him and I am of that opinion too for I hope they are a people of more reason and stedfastness in the truths they have learnt then to be shaken by so mimick and ayry a companion that by the pedantry of his scoptick style seems fitter for stage-pageantry then serious contests of this kinde Besides the irreligious artifice and I may say malicious insinuations we meet with every where in his pamphlet to render the person parts and principles not only of his sober Antagonist but of all that own his way ridiculous and hated so to preingage his Reader to partiality and anticipate his judgment is so notoriously disingenuous and dishonest that I question not but the Intelligent Reader will easily perceive that the want of a good cause puts him upon those shifts to fill up a Book with such Sarcasm's instead of truth as if he had been of the old Womans minde when she took that impious resolution Flectere si nequio superos Acheronta movebo But is this indeed the man of so clarify'd intellectualls that puts a Remora in the progresse of truth to obstruct such as would come over to its Communion that brags of ransacking the publick library that has his album calculum c. others say that Argenteis hastis pugnat that has the forehead to charge Mr Danvers with plagiarism when he himself has not a single Argument new but a surtive collection mostly for 't is but now and then he mentions an Authors name from those that were formerly engaged in that controversy So that his whole book had it been worth the while may be confronted with continued parallels being only in his own phrase such trite and outworn things that they have been in effect trampled upon and confuted again and again Is he not therefore himself that Aesops Crow that struts so gaudily in other birds feathers I cannot but remark how he treads in his Epistlers steps I mean Mr B's idle pamphlet mis-call'd Plain Scripture proofs for Infant-Baptism c. who in plain English amongst his other envious calumnies represents the Anabaptists as guilty of Murther and Adultery for an Imaginary practice he fathers upon them of dipping naked or in transparent garments c. So this Answerer pag. 258 c. But methinks if ingenuous candor and modesty altogether unpractic'd by him though so gracefull in all their possessors cannot perswade him to treat us civilly the awful reverence of an All-wise God might keep him from such daring criticisms upon the plain expressions of Scripture and drawing so impious a consequence from premisses pronounced by the unerring creator For instance it is said Act. 2.41 42. They that gladly received the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were dipt so the word is English Luke 16.24 John 13.26 Rev. 19.13 c. what then why then they continued stedfastly in the Apostles Doctrine c. But Mr Wills says they that are so dipt are Murtherers and Adulterers a more favourable sence his invective won't bear 'T is pitty this wise demurrer had not lived in the Apostles days that he may propose a more taking model for Christian Ordinances then the holy Ghost could inspire them with I doubt his carnal and injurious canting would be answered as Symon Magus in another case thou hast neither part nor lot in this matter Certainly if sprinkling the face were the Lords choice he could expresse himself by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the proper term for sprinkling as 1. Pet. 1.2 Heb. 9.13.19.21 and 10.22 and many places of the O. T. and so put the matter for ever out of doubt Was not Christ himself so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in English dipt in Water were not the converted Thousands we read of so dipt And durst this audacious man fix such ignominies upon a practice that has so sacred a patern the Lord rebuke him But candid Reader here thou hast them counted out of that fort Royal they fancy so secure viZ their modern pretences to a Covenant hereditary title to Baptism The substance of what they can say in their own defence is examined and soberly refuted The vanity of their silly distinctions detected and the Doctrine of the Covenant cleared and made familiar to the conscientious peruser And so the Lord who will infallibly reckon with Mr B. and his confederate unlesse they repent for putting such blocks and remora's in the way to his truth set it home upon thy heart and give thee a discerning spirit to own him according to his directions in his word
the consequent I say the children of the flesh may be the children of God by Election but they are not so by calling and so not counted for the seed and if you still urge as I know you will that all these places are meant of the Adult only then let us read the words as you would have us and see what absurdity you will father upon the holy spirit First from Gal. 3.9 They that are of faith are blessed with faithful Abraham and they also that are not of faith Secondly from Gal. 3.19 They that are Christs viz. visibly are Abrahams seed and they that are not Christs are Abrahams seed Thirdly from Rom. 9.8 They which are the children of the flesh are not the children of God visibly and they that are the children of flesh are the children of God visibly So from John 8.39 They that do the works of Abraham are the children of God and they that do not the works of Abraham are the children of God so we must read the words if these texts of Scripture be not exclusive Poed It is very true if those texts be not exclusive we must read the words or at least understand them as you have said but then we should make the Scripture guilty of great absurdity and contradiction Poed But out ministers tells us the promise is to you and your children and them that are afar off by which they understand believing Gentiles and their seed Bap But what do you mean by promise is it the promise and covenant of eternal life and salvation or the promise of outward ordinances If you say the first then we ask you whether that promise be absolute or conditional If absolute then all the children of believers must needs be saved If you say conditional and faith and repentance be the condition then we are agreed and the controversy is ended Poed No we do not say that by promise in the 2d of the Acts is meant the promise of eternal life and salvation for that is not made much less made good to any upon the tearms of their parents faith but upon their own personal belief and obedience but we mean the promise of outward ordinances as to be baptized c. Bap. Very well if that be Peters meaning that believers infants shall be admitted to outward ordinances when others shall not Then consider what a poor promise this is and what a miserable comforter he is made by you in making as if this were all his meaning and all that he intends by this pretious word of promise But you must know Peters business was to support the Jewes smitten down under a sence of sin and the guilt of Christs blood which lay heavy upon them but if this be all he intended you and your children shall be baptized c. then the plaister is not broad enough for the soar for pray consider and we will suppose Peter speaking thus to them you have by wicked hands crucified the Lord of life and wished his blood to be upon you and your children but be of good comfort believe and be baptized and then you and your children shall stand under the title of the people of God under right to outward ordinances when others shall not and not only you but your children shall be baptised But neither you nor they ever the sooner saved as born of you further then together with you they shall believe and obey the Gospel in which case of faith and obedience all unbelievers in the world and their children shall be saved as soon as either you or they It is as much as to say the promise of freedome to partake of the ordinances is to you and your seed above other but the promise of the inheritance is as much to all others and their children as to you and yours What most comfortless comfort is this to men cast down under a sence of sin and guilt what a pittiful plaister is here applied to men prick'd at the heart and smarting under the direful apprehension of Gods wrath besides what exquisite nonsence do you make the Apostle speak if his words be taken in your sence for they must run thus viz. first by way of precept repent and be baptized you and your children 2ly by way of encouragement so the priviledge of being baptized shall belong to you and your children which unbelievers and their seed shall not enjoy But the promise of remission of sins and salvation is made no more to you then to them But without doubt it must be otherwise the promise take it which way you will either for the proffer of the promise or the thing promised It must needs be of some more excellent matter than outward membership ordinances abstract from remission of sins and salvation yea 't is most evident that the thing here promised is no less then remission of sins and salvation it self for as no less is expressed in the very text remission of sins and the holy spirit which elsewhere is called the earnest of inheritance So unless you will divide the children from having a share alike with their parents in that promise which in the self same sentence term and sence is promised alike to them both so as to say the word promise is to be understood of remission of sins and salvation as in relation to the parents but of an inferiour thing viZ. a right to ordinances only as in relation to the Infants only which were great absurdity to utter it must necessarily be meant of one kinde of mercy to both parents and children yea and upon the same termes too and no other then those upon which its tendred to the parents viz. personal repentance and obedience and so consequently of remission and salvation and not of such a trivial title to external participation only as you talk of which if it be then unless you assert that God hath promised salvation absolutly to all the natural seed of believers upon those terms only as they are their seed which you dare not stand too the promise mean which you will the bare proposal or the salvation propounded or both upon those terms belongs of right not only to believers and their posterity but also to all men and their posterity without difference when at years of capacity to neglect or perform them for the glad tidings of salvation are commanded to be preached to all and proffered to every creature at years to hear and understand though not to infants on terms of their parents faith so assuredly the terms being performed the salvation so promised shall be enjoyed there is no right by birth to salvation or the promise of it in believers seed more then in unbelievers nor no priviledge to them more then to others save the meer hopefulness of education and advantage of instruction in the way and means of salvation which may possibly befall believers children more then others though in case it happen as sometime it doth that the children of
the same to Abraham's Spiritual Seed in and through all Generations from him to us viz. such as Believed as he did 2. In respect to Temporal blessings and so it was peculiar to his Natural and Spiritual Seed during the Old Testament-dispensation and Typical administrations and in that respect it is not the same Believers being now under the former not the later As Abraham is considered under the notion of a double Father-hood so there must be a double Son-ship to answer that Relation the Jews were his Sons in one capacity namely a Carnal Generation of which they were wont to bragg as appears by the reproof John gave them Mat. 3.9 Think not to say within your selves we have Abraham to our Father and in the other capacity all Believers whether Jew or Gentile are his children This is evidenced Rom. 9.6 7 8. They are not all Israel that are of Israel they which are the children of the flesh these are not the children of God c. and v. 7. shews us that their Carnal Generation gives not the true notion of Son-ship The Jew as a Natural Son of Abraham may pretend to Baptism and New-Testament-Ordinances by a priority in respect of the Offer Rom. 3.1 2. Therefore Christ commanded his Apostles not to go into the wayes of the Gentiles c. but to the lost sheep of the House of Israel and Preach the Gospel to them Mat. 10.5 6 7. See Rom. 2.10 to the Jew first and also to the Gentile and this gave occasion to the Speech of Peter Acts 2.39 The promise is to you and your Children viz. primarily and to the Gentiles also but secondarily which they of the Circumcision were astonisht at Acts 10.45 The Gentiles are called afar off suitable to Eph. 2.13 Ye Gentiles who sometimes were afar off are made nigh by the blood of Christ Now as it was the preheminence of the Jews to have the Gospel first Preached to them so we find their carnal prerogative stand them in no stead Luke 3.8 where they are informed that Gospel-Ordinances are not bottom'd upon Carnal Generation or priviledges but true Holiness manifested by the fruit it brings forth viz. Fruits meet for Repentance He came to his own but they received him not and therefore as many as received him whether Jew or Gentile to them he gave power to become the Sons of God and to receive him is to believe in his Name Men are now admitted to Ordinances upon other considerations than legal denominations of clean or unclean viz. fearing God and working righteousness which is not generated or conveyed by Birth but by the New birth and the Spirit of the living God Therefore if the Natural Seed of Abraham could not pretend a right to New-Testament Ordinances by that Title much less the Adopted Seed by any such way of Natural Generation And if their Birth-right could not serve them how can our Birth-right serve us And this may serve as an Answer to the first particular that the Covenant as it respected Life and Salvation to Believers is one and the same now as then But as it respects external administrations and the qualification of Church-members it is not the same the legal typical faederal right vanisht and Faith is now the only qualification The second Whether Circumcision be the token sign or seal of the Covennnt This needs but a short Reply for we find it to be called the token of the Covenant Gen. 17.11 And the Apostle Rom. 4.11 calls it the sign of Circumcision a Seal of the righteousness of Faith c. intimating by distinguishing between a Sign and a Seal that Circumcision was to all a Sign but to Abraham alone a Seal of the righteousness of Faith And we find Circmucision never called a Seal but where it speaks of Abraham which intimates that it was only a Seal to him And this is sutable to what Chrysostome Theophilact and others quoted upon the place by a very judicious pen viz. It was called a Seal of the righteousness of Faith because it was given to Abraham as a Seal and testimony of that righteousness which he had acquired by Faith Now this seems to be the priviledg of Abraham alone and not to be transferred to others as if Circumcision in whom ever it was were a testimony of Dâ—vine righteousness for as it was the priviledg of Abraham that he should be the father of all the faithful as well circumcised us uncircumcised and being already the father of all uncircumcised having faith in uncircumcision he received first the sign of Circumcision that he might be the father of the Circumcised Now because he had this priviledg in respect of the righteousness which he had acquired by faith therefore the sign of Circumcision was to him a Seal of the righteousness of Faith but to the rest of the Jews it was a Sign they were Abraham's Seed but not a Seal of the righteousness of Faith 〈◊〉 all the Iews also were not the Fathers of many Nations And Ierom upon Gal. 3. saith Because Christ was to spring from the Seed of Abraham and many Ages were to pass from Abraham to Christ the wise God lest the Seed of beloved Abraham should be mingled with other Nations and should by degrees be joyned more familiarly distinguisht the flock of Israel by a certain mark or Circumcision then for 40 Years together in the wilderness none were Circumcised because they were out of the danger of such mixtures being alone but as soon as they were past the banks of Jordan Circumcision prevented the error of mingling with others whereas it is written that they were Circumcised that second time by Joshua it signifies that Circumcision ceased in the Wilderness which was rationally used in Egypt 3. Whether Baptism doth succeed in the room place and use of Circumcision To answer this doubt let us consider the great difference between Circumcision and Baptism Circumcision was a legal Ordinance appointed to the Jewish Males Reprobate as well as Elect by a positive command to distinguish them from the rest of the World as a Token of the Covenant God made with Abraham viz. that the Messiah should come of his Loins according to the Flesh But Baptism is an Evangelical Ordinance whereby Jew or Gentile Male or Female upon a profession of Faith and Repentance is baptized in Water in token of Regeneration and to signifie the death burial and resurrection of Christ the Messiah already come and so added to the Visible Church and admitted to all the priviledges thereof which being not the Office of Circumcision Baptism cannot be said to succeed in its room place and use The consideration of the great difference in their institution illustrates this also for when Christ instituted Baptism he saies Go teach and baptize and in the administration they confessed and were baptized Believed and were Baptized not a word of Infants And in the Precept of Circumcision not a word of Teaching or Faith but of Infants the
Contention between Him and Mr. Danvers SIR STanders by see more than Gamesters and the present heat and passion you are in in your Contest with Mr. Danver's hath occasioned these cooling considerations and if they may prevail to bring you to your self I have my end It 's true you have added in the end of your Book A perswasive to Vnity and to say the truth you have done excellent well and have used many Powerful and Cogent Arguments to prevail with Christians to love one another yea and you have given us your Opinion of Mr Danver's that he may be a good man and that you have a very charitable Opinion of the Anabaptists But to see you spoil all again by your frequent scurrilous Reflections and dirt you cast upon them in divers places of your Book as if you would tell the World that you did not intend any Vnity with them or mean as you say But either to keep up an interest in the affections of some of them or to quit your self from the Odium of a down-right Railer therefore you first break their head and then give them a plaister But do you think they are all Spirit and not Flesh that you thus provoke them and stir up the remains of Corruption in them Did you really intend as You say to be at Vnity with them and reduce them to the truth from which you suppose they have erred you would have used more moderation And had you wrote a Letter to Mr. Danvers in a Brotherly way and shewed him his mistakes in some of his Collections and desired an amicable treatment how likely would it have been to have produced an acknowledgment and if occasion had been a retractation But Mr. Danvers has little reason to think that you intended his Conviction as a Brother but to defame his person and to disgrace the whole party and that you sought Victory more than Truth so the course you take may increase the Malady never heal it exasperate but never unite dissenters I could wish your discourse of Vnity had been printed by it self it might then perhaps have done some good but as joyned to your Book it is a plain contradiction and not like to produce any advantage unless to discover your Hypocrisie The character that is given of You by them that know you is that you are a person of a friendly Nature debonair and courteous to all given to loquacity and rather inclin'd to levity than morosity so that the Gall and Wormwood in your Book breeds strange admirations in some and makes them doubt whether it be yours or no. I have heard of a man that beholding a Cat said It 's pitty so much Cruelty should lodge under so mild a countenance But perhaps You 'll tell us there was need of a sharp reproof and you thought that the best way to convince him if it were your end which is much doubted it has not nor is it likely to be very succesful Mr. Baxter has been thundring against the Anabaptists these twenty Years as of late your self and Mr. Whiston with the greatest severity rage and fury imaginable loading them with many false and unjust censures as the Heathens used the Christian the Papist the Protestants they the Presbyterians and so forward And the name Heretick passes for Orthodox amongst you all but if you did really intend Mr. Danvers his conviction and the good of his Soul then learn some Directions from a late Learned Author one of your own party 1. Saith he He that reproves another must be careful that himself be faultless and blameless as much as may be The Snuffers of the Sanctuary were of pure Gold and it behoves that man that will be a Snuffer to correct others to be very upright himself and circumspect in all things and then he may admonish with the greater Authority and Advantage 2. A man must be blameless in reference to that sin he reproves especially else in healing his Brother he doth stab himself if thou reprovest Heresie Pride Prevarication in others and art guilty thy self thou dost but like David in Nathan's Parable pronounce the sentence of thine own Condemnation 3. As he must take heed himself to be faultless so he must be sure his Brother be faulty for otherwise it is not to reprove him but to reproach him and instead of doing a Christian duty he commits a Devilish Sin and becomes an Accuser of the Brethren instead of a reprover of them so that the fault must not be a conjecture or imagination or jealousie or rumor and then how Mr. Baxter will clear himself I know not But Sir If your Brothers fault must not be a conjecture or imagination only how can you and your party so reprove the Anabaptists for Heresie Error c. and so majestically condemn the whole party and proudly trample upon all their Arguments as if the Word of God had come to you only and that there was nothing as you use to say in all their assertions and that all their Mediums are such trite and out-worn things that have been trampled upon and confuted again and again It seems there are others besides the Pope that sit in Peters Chair would tell the World they are as infallible as he But you must give us better proof of your Infallibility before we believe you and conclude the Anabaptists mistaken in their principles and assertions 4. He that reproves must be sincere in his ends and take heed that his aims and intentions be right and honest and that he do not mingle any wild-fire of Pride and vain-glory and of an ambitious Humor of contradicting and controlling others This heat must be holy heat a fire of the Sanctuary purely for Gods Glory and the Salvation of thy Brothers Soul 5. He must reprove Compassionately with the deepest sense of his own failings and miscarriages Bernard said of himself That he never saw another man sin but he was distrustful and jealous of his own Heart ille heri tu hodie ego cras he was faulty yesterday thou to day and I may be so to morrow 6. He must reprove Charitably with the greatest love to mens persons even then when he shews the greatest zeal against their sins for it is one thing to be angry with the Sins another with the Persons Therefore we should consult our Brothers credit and esteem and honor while we stab his sin and not in healing a wound in his Conscience or Conversation to leave a scar of reproach upon his person and a brand of shame and ignominy upon his Name that were to do the work of an Enemy under the Vizard of a Friend 7. He must reprove meekly not in rage passion and bitterness but in meekness and sweetness of Spirit This is the Apostles rule Gal. 6.1 2 Tim. 2.25 Take heed of carrying your teeth in your tongues take soft Words to convince Gain-sayers and gentle reproofs and solid Reasons to reduce Offenders But whether Mr. Wills has at