other forms and fashions of professing Christ which he hath devised to please the humours and fancies of unstable persons in these latter days 6. Beware especially of the Notions and §. 9. Doctrines of those who to magnifie as they suppose the inward teachings enlightenings and workings of God or of the Spirit of God in or upon the hearts and minds of men vilifie his Ordinances and outward administrations judging these to be but impertinencies and things which may without loss yea and as the prophane madness of some uttereth it self with no spiritual disadvantage be layd aside For though neither he that planteth be any thing nor he that watereth any thing and so neither preaching any thing nor hearing any thing viz. comparatively or in respect of God who giveth the increase yet he that speaketh this saith also though with a modest expression to Philemon that he owed unto him even his own self Philemon v. 19. And elsewhere giveth thanks unto God who always caused him to triumph in Christ a meaning in respect of the great success of his Ministry in the conversion of men unto Christ where ever he came preaching the Gospel yea and ascribeth unto Timothy the saving of the souls of those who should hear him 1 Tim. 4. 16. All which with very many more like unto them clearly assert a Soveraign necessity of the Ministry Yea where he that planteth and he that watereth are despised it is not God but the Devil that giveth the encrease For we read of no increase at least ordinarily given by God but upon and by means of the planting and watering by men Yea if there were nothing but meer sacramentality in the preaching of the Gospel and other Ordinances the teachings and inspirations of God and of his Spirit cannot upon any competent ground be expected without them no more then Naaman had ground to expect a cleansing from his leprosie without washing seven times in Jordan or Moses and the Israelites that the waters of the Red Sea would have been divided and afforded them a passage thorough on dry Land had not Moses lift up his Rod over them as God had directed him and so divided them Exod. 14. 16. 21. 7. If you shall at any time be by the Providence of God seated and setled under such a Ministry where the words of eternal life are preached unto you with power and as the Apostle speaketh in the evidence and demonstration of the spirit know that you cannot better your selves by changing your Station but you may by such a change endamage your selves in the things of your eternal peace exceedingly Lord saith Peter to whom shall we goe Thou hast the words of eternal life Joh. 6. 68. There is no removing or going from before the face of the Gospel where the glory of it from time to time shines out in the face of the inner man but with imminent danger of spiritual loss upon the remove For though there are that are called Preachers of the Gospel whether in one form of a Religious profession or of another as there are Preachers of the Gospel many and Teachers many yet to those who have a true and lively tast of the Gospel and of the spirit thereof the able and faithful Preachers thereof are very few Nor will nor can the practise of any carnal Rite or Ceremony one or more especially by others least of all when not onely the necessity but even the lawfulness of the practise of them is matter of doubtful disputation ballance the loss that is like to be sustained by exchanging the Sun for the Moon I mean a lightsome spiritful and lively Ministry for that which is cloudy flat and of small execution 8. You can hardly enter into and walk in any of § 11. those many by-ways or new-devised forms of profession which are at this day occupyed and used by men and women pretending highly to Religion amongst us but there is signal cause of fear that your spirits will receive some ill tincture or other even from the best of them and that your hearts wil be disordered and levened with some un-Christian impression by means of them Amongst those known by the name of QUAKERS who are at present the rising and growing Sect or Faction and whose way hath in a short time welnigh swallowed up quick the way of Ana-Baptism which till of late magnified it self above all its fellows there is little question to be made but that the Devil dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily and subjecteth the Proselites of this way unto his own most inhumane tyranny under the pretence and shew of mortification self-denyal austerity of life c. teaching them to give heed unto and follow the light as they term it which is within them without any examination or search whither this light be darkness or no which the Lord Christ supposeth it may very possibly be If therefore the light that is in thee be darkness how great is that darkness Mat. 6. 23. Such a Doctrine as this viz. to forbid all examination or tryal when as God expresly counselleth us to try all things is the express Character of the great enemy of the precious souls of men Another Sect we have amongst us borderers upon the former whom I know not yet how to call by any appropriate name but the way of their folly is to cast behind their back or trample under their feet all the Ordinances of God unless it be such a kind of preaching which strengthens their hand thereunto teaching that God or the Spirit of God doth all with a total exclusion of mans care study thoughts or endeavours whatsoever A Doctrine exactly calculated for the Meridian of Hel and serves with an high hand for the advancement of the Devils Kingdom amongst men Amongst these men you wil learn to honour every Spirit that shall at any time enter into you though never so frantique and fanatique though never so lying or unclean with the worthy name of the Spirit of God Yea you wil learn negligence sloathfulness and prophaneness as matters of duty and regular submission unto God Amongst the Ana-Baptists I mean those of the § 12. Ana-Baptists high form you wil be tempted to build upon the water instead of the Rock and to rejoyce in a thing of nought You wil be apt to learn pride peremptoriness self-conceitedness unquietness and turbulency of spirit the despising of those that are good the magnifying of a minute of wil-worship against or above the divine Nature it self in men above Faith Love Holiness Humility Mortification Self-denyal Fruitfulness in wel doing and whatsoever do most unquestionably commend both men and women unto God and sober men Antinomianism is a Schole of Lawless Liberty wherein is taught how without the least regret of conscience to turn the grace of God into wantonness and where the progymnasmata or impure Elements of Ranting the dregs and retriment of all Sects and where men and women are
11 12 13 14. Yea Solomon saith The sacrifice of the wicked is an abomination unto the Lord. Pro. 15. 8. 21. 27. These places with many more of a like import that might readily be added unto them doe with a surplussage of evidence prove that much benefit did NOT accrue to the doers of the things specified upon the account of the deed done And yet of the two there is much more reason why benefit should accrue unto the doers of such things of the Law as these upon the work done then upon their being Circumcised For 4. Whereas he saith that much of the benefit of Circumcision did accrue to the circumcised upon the work done if he speaks of those that were circumcised according to the standing Law viz. on the eight day who were farre the greatest part of the Iewish nation the work it self of Circumcision was not done by them but by others to them unknown Whereas the offering of incense and of sacrifices the observation of the new moons sabbaths and other feasts appointed by the law were works done by persons themselves Now questionlesse if there be any benefit accruing unto men upon the work done it is more like to accrue in this kind upon works done by persons themselves then upon works done totally by others and without their knowledge desire or consent Nor doth nor can Mr. A. give us any substantiall account either from the Scriptures or otherwise why the benefit of Baptism should be more suspended upon the knowledge faith c. of him who is baptized then the benefit of Circumcision was suspended upon the like qualifications of the circumcised For Sect. 128. 5. The Texts of Scripture which he cites prove no such difference as this between the two Ordinances Circumcision and Baptism nor do they either divisim or conâ—unctim prove or so much as colour with a proof that much of the benefit of Circumcision did accrue to the circumcised upon the work done For what though the Apostle saith and this by way of contradistinction from the voyce of the Gospell or righteousnesse of faith The man that doth those things shall live by them yet is it no part of his meaning to implie or teach that by the literall performance of the Legall ceremonies men either were or might have been saved The Law of which the Apostle speaks is not the Law of Ceremonies which Mr. A. understandeth but the whole system or body of precepts and commandments delivered by Moses Nor is the Apostles doing those things the same with Mr. A's doing them The Apostle must needs be conceived to speak of such a doing of the things of the Law which includes as well the spiritualitie or perfection of the Law and of the severall precepts thereof at least in will desire and endeavour as the bare letter or externalitie of it For God never made any such Covenant with or promise unto any man that by doing externals only he should be either justified or saved which Mr. A's doing evidently supposeth Nor doth his second Scripture stand any whit closer to his cause then the first For when the Apostle saith Gal. 3. 12. The Law is not of Faith but the man that doth them shall live in them his meaning is not that the Law required not as well the conformitie and subjection of the inward man unto it as viz. in Love Faith Holinesse Humilitie c. as of the outward consisting of a meere bodily observation of so much of it as might thus be observed but that the voice purport or tenour of the Law did exact of all those who expected justification by it yea in a sense of all men simply an universall and constant obedience and subjection unto it in the whole compasse and extent of it according to what he had more plainly said a verse or two before Cursed is every one that CONâ—INUETH NOT IN ALL THINGS which are written in the book of the Law to do them in which respect it is said not to be of Faith i. not to promise justification unto any act of Faith or beleeving in another Whereas the tenor of the Gospel although it simply requireth as perfect and thorow an obedience unto all the precepts of it as the Law did to all the precepts thereof yet it exacteth not this obedience upon the same inexorable terms nor doth it threaten every person no nor any person with a curse who shall not conâ—nue in all things which are written therein to dâ— them in case they shall truly and unfeignedly believe in Jesus Christ So that these two Scriptures rightly understood know nothing either of reason or truth in Mr. A's cause Sect. 129. His other Scriptures levied upon the same account p. 27. 28. do scarce so much as face the design which they are brought into the field to advance For what though the ministration of the Law be called the ministration of the letter and the Ordinances thereof carnall Ordinances and such as did noâ— make perfect as pertaining to the conscience or again that the Apostle to shew wherein the Gospell or new Covenanâ— exceeds the Law or old one saith that according to this God puts his Laws in the minds of men and writes them in their hearts Heb. 8. 10 Or again that the true worshippers shall worship the Father in Spirit and in truth what is there I say in all or in any of these or in twenty more of a like import to prove that much of the benefit of Circumcision did accrue to the circumcised upon the work done or that the benefit of baptism is any whit more suspended upon the knowledge Faith c. of him who is baptized then the benefit of Circumcision was c All that can be inferred from these and such like passages are only these and such like notions That God is more communicative of the clear knowledg of himself and of the mysterie of his will concerning the salvation of the world by Jesus Christ under the Gospell then he was under the Law that the anointing of the generalitie of the Saints with the Spirit under this dispensation the Law was nothing so rich or full as it now is under the Gospel that the instituted worship especially the publique worship and service of God under the Law consisted in a farre greater number and varietie of external rites and observations then now under the Gospell that the hearts of the people yea of the people of God themselves were generally nothing so raised or enlarged to the obedience of God under the Law as they are and especially will be when the time cometh under the Gospell c. But none of these things prove so much as inshew that according to the nature of the legal ministration children void of understanding and faith were any whit more capable of holy things or of the endâ— and benefits of them in part upon a literall administration or reception of them then children now are under the Gospell For my better
been founded by God For though the letter of the Precept enjoyning Circumcision and so the practise of Circumcision conformable hereunto be purely Legall yet the reasons upon which the precept was given and the practise stood or ought to have stood were Evangelicall my meaning is that the Precept of Infant-circumcision was calculated by God for this end and with this intention given by him that by such an Administration as the precept directeth unto and injoyneth the Ordinance might be the more richly edifying to the Church now in being There is the same consideration of all other ceremoniall precepts and injunctions under the Law Though the matter of every of these precepts respectively or the externall ceremonie it self enjoyned was such that by no form whatsoever put upon it or by no ordering or disposing it it could be reduced to an equall serviceablenesse in matters of edification with the rich and high discoveries of the Gospell yet was it so ordered and disposed by God in the use and practique of it that it might yield to the Church the most spirituall benefit and best degree of edification which it was regularly capable to doe And if any thing appertaining to the manner of any legall service or ceremonie enjoyned had been altered or changed in the command and so in the practise from what was now directed and prescribed it would have been prejudiciall to the benefit and edification which the Church now received or might have received by those ceremoniall services Otherwise we must say that men themselves the Jews might possibly have bettered their spirituall condition by altering and changing at least in some particulars the Law given by God himself unto them and this for the advancement of such their condition The clear amount or consequent of this discourse is that in case there be any ceremonie or ceremoniall service enjoyned by God under the Gospell of like nature and consideration with any of those which were prescribed in the Law unlesse the manner and terms for the use practise or administration of it shall be the same at least in the main with those directed for the practise of the corresponding ceremonie under the Law this Gospell ceremonie must of necessitie be the lesse edifying by means of a variation in this kind Now that Baptism is a ceremonie or ceremoniall service under the Gospell corresponding with Circumcision under the Law is in it self so manifest and so generally by sober and considering men acknowledged that I suppose Mr. A. is too tender of forehead to deny it If so then it roundly followeth that inasmuch as the Law prescribed the ordinarie administration of Circumcision unto children the Gospell must allow or intend the like administration of Baptism unto children likewise otherwise the administration of it must be lesse beneficiall and edifying to the Christian Church Therefore Sect. 139. 4. Whereas Mr. A. saith that such Arguments and Pleas he means which are deduced from the example of Infant-Circumcision tend to draw down this part of the Gospell ministration he means the administration of Baptism as applicable unto Infants unto the line and levell of the legall doubtlesse he understandeth not what he saith For 1. if Baptism be no part of the Gospell but an appendix only which I suppose was sufficiently proved Sect. 102. then is not the administration of Baptism properly any part of the Gospell ministration but only an administration collaterall hereunto But 2. grant we the administration of Baptism to be a part of the Gospell ministration Mr. A. had small reason to complain that we by applying it unto Infants draw it down TO the line and levell of the Legall when as himself and his by denying it unto Infants draw it down many degrees beneath the Legall ministration he speaks of For this as we lately shewed made the best improvement of the Ordinances and ceremonies then on foot for the spirituall benefit and accommodation of the Church in edification and comfort that well might be and upon this account ordered the standing administration of Circumcision unto Infants Nor is the Gospel ministration it self in any such respect preferr'd before the Legal either by Christ Paul or any other Apostle viz. that the administration of the Gospel ceremonies is contrived either with more wisdom or more goodnesse by God for the accomplishing of the gracious ends intended respectively in them then the Law-ceremonies and services were in reference to their respective ends but partly because the ceremonies of the Gospell are more rich in signification then those of the Law were and consequently their respective ends are more rich and gracious partly because Gospell discoveries of God and of the mysterie of his will concerning the salvation of men are much more full and glorious then the Legal were partly also because there is a larger donation or effusion of the Spirit and so the hearts and consciences of men more effectually dealt with under the Gospell then under the Law So that that administration of Baptism which Mr. A. censureth compared with that which he approveth is rather a drawing up then a drawing down of the Gospell ministration if and so farre as this is concern'd in it to the line and levell of the Legall Sect. 140. Whereas in processe of his second proof of his minor Proposition which hangs heavie on his hand speaking M. A. p. 31. of Arguments drawn down by Poedo-baptists from the example of circumcision demands what are they else but such which are after the rudiments of the world and not after Christ i. e. such as are according to the ministration of the Law which was by Moses and not according to that of the Gospell which is by Christ p. 31. 1. Answer hath been made that in his sence of the clause after the rudiments of the world his Argument drawn down from Circumcision to prove the unlawfulnesse of Church-communion with Saints by him called unbaptized is as much or more after these rudiments as any the Arguments derived from the same fountain for Infant-baptism I here adde 2. That by the rudiments of the world Col. 2. 8. according a See Calvin Grotius Estius and others upon the the place to very able Expositours is not meant the Mosaicall ceremonies but Philosophicall Institutions and disputes And indeed the scope of the place well considered this interpretation will be found the most genuine and proper Therefore all that Mr. A. builds upon his ceremoniall sence of the Phrase to fortifie his second proof of his Proposition in hand which is upon the matter the whole building here is built upon a very slipperie and loose foundation which it self needeth establishment if any thing can be said to need that which it is uncapable to receive Yet 3. Understand we by the rudiments of the world Mr. A's understanding I mean Mosaiâ—all Ceremonies yet have we no ground at all to think that the Apostle rejecteth Philosophie or things of humane tradition as being after
the rudiments of the world in such a sence as this viz. because they are managed and ordered by such principles of wisdom as those by which the Mosaicall ceremonies were ordered by God which yet must be M. A's sence to make his citation of the words any wayes pertinent to his purpose But if we must needs for Mr. A's sake though contrary to reason interpret the rudiments of the world the ceremonies of Moses that character of evill or of danger upon things which the Apostle placeth in this that they are after the rudiments of the world must be conceived to stand in this that they are of like nature and consideration in appearance with the old ceremonies of the Law viz. externall and carnal rites and observations having no communion with the spiritualnes or inwardnes of the Gospel which hath chiefly to do with the hearts souls consciences of men and injoyneth such wayes and actions and exercisings of themselves unto men which are proper to arise and proceed from an heart sanctified thorow Faith and fill'd with the love of God Now Baptism to whomsoever administred cannot in any such sence as this be said to be after the rudiments of the world or the Legall ceremonies because it is an Evangelicall Ordinance and commanded by Christ himself or if it be after these it is as well and as much after them when administred unto men and women as when unto children inasmuch as the nature of it is not altered or changed by being administred unto men So that Mr. A. is extreamly out of his way to think that the Administration of Baptism unto Infants is any wayes touched or concerned in that clause of the Apostle wherein he censureth things as dangerous and of threatning consequence for being after the rudiments of the world and not after Christ Sect. 141. Although it nothing concerns the cause in hand to follow him in his Answers to that objection which he falls upon though very unseasonably and irrelatively to the businesse before us and led unto it by the false light of his understanding the clause lately mentioned after the rudiments of the world p. 32. yet to afford him an opportunitie to reflect upon his importunitie in opposing Infant-Baptism let us endeavour to shew him the Mr. A. p. 32 weaknesse of his answer thereunto The Objection as himself propounds it p. 32. is this That both our Saviour and his Apostles vindicate and assert practises under the Gospell from the examples and practises under the Law as the disciples gathering ears of corn on the Sabbath from Davids eating the shew bread c. Mat. 12. 3 4 5. The ministring in carnall things to Ministers of the Gospell from the not muzling the mouth of the Ox that treadeth out the corn under the Law 1 Cor. 9. 9 10. To this Objection he answers 1. that it doth not appear that men of private spirits wanting that infallible guidance of the holy Ghost which Christ and his Apostles had may use like libertie in this behalf But for answer to this answer 1. Are not seeing men competent guides unto those that are blinde And if it be not lawfull or safe for us to follow or imitate Christ and his Apostles in any thing they did because we want the infallible guidance of the holy Ghost which they had what Christian or worthy way almost is left for us to walk in 2. Whereas he seems to distinguish between the guidances of the holy Ghost and to make some infallible and others falâ—ible I can at no hand subscribe his distinction I cannot believe any guidance whatsoever of the holy Ghost to be fallible iâ— such which may mislead or deceive those that are guided by it Only if by an infallible guidance he means such a guidance which they who are partakers of it know certainly to be such I mean infallible and by a fallible guidance such that they who are guided by it may possibly doubt whether it be his guidance and so infallible or no and in this respect may deceive them his distinction I suppose may passe But then â— Of what guidance of the holy Ghost can we be more confident that it is his and consequently infallible then when we are led by him to such grounds and principles of arguing upon which he taught those to argue and conclude in whom his guidance was infallible and known to be such by these persons themselves and acknowledged for such by us also Sect. 142. And whereas Mr. A. endeavours to strengthen his Answer thus Nay hath not the presumption thus to do been the sluce thorow which many popish superstitions have first entred into the world as supposing them to hold an analogicall and equitable proportion with many the Jewish customes I answer That what sluce soever a PRESVMPTION of imitating Christ and his Apostles in the methods and grounds of their arguings may be for the letting in either of Popish superstitions or other erroneous opinions certain it is that a duly considerate and reall imitation of them in this kind must needs be an happy sluce to let in many necessarie and important truths into the world For how small a portion of those truths which are importantly necessary to be known are expresly or as we use to say totidem verbis delivered in Scripture And if it be not lawful or safe to draw conclusions from Scripture-Principles or grounds the christian world must bear an intolerable burthen of darknesse and ignorance or of hesitancie and doubtfulnesse at the best which is little better then ignorance if not the same in things of highest concernment unto it Yea if it be not safe to draw conclusions upon the terms now mentioned Mr. A. with all his Anti-poedo-baptismall train have run a dangerous course in opposing Infant-Baptism there being as is notoriously known no plain or expresse Scripture against it no not yet the truth is of any more remote or obscure overture But Mr. A. seems to be a little jealous that his objection would ride over the head of this answer therefore he brings a second to encounter it The tenour hereof is 1. Though Christ and his Apostles did both back and illustrate their Doctrine and Precepts from instances and examples under the Law yet they never made these examples the sole ground and foundation thereof but these are still built upon that authority which they had from God otherwise 2. The things which both Christ and the Apostle in the cases obâ—ected plead for examples out of the Law were not meerly and barely institutive and positive but of a morall consideration and so of a more ready perception and deduction from those examples For answer Sect. 143. 1. Are the two members of this answer of any good accord between themselves or when the things which they Christ and his Apostles taught were of a morall consideration and so of a more ready perception deduction from Scripture-examples was it proper for them to insist upon
BELEEVE on him not they who should be Water-baptized in his Name should receive b Gal. 3. 2. So again by a like question put to the Galathians by the same Apostle Received ye the Spirit by the works of the Law or by the hearing of Faith c. i. of the doctrine of Faith the Gospell he plainly enough supposeth that the receiving of the Spirit was and is the gratious and bountifull reward of God unto mens Faith annexed by promise hereunto not of their being baptized And accordingly we read Act. 10. that all they who heard Peter preaching the Gospell upon their beleeving received the holy Ghost before there was any thing done or spoken of about their baptizing While Peter yet spake these words the Holy Ghost fell on all them which heard the word a Act. 10. 44. Yea their Baptism was so farr from contributing to their receiving the holy Ghost that on the contrary their receiving the holy Ghost contributed towards their baptism Can any man saith Peter forbid water that these should not be baptized which have received the holy Ghost as well as we b Verse 47 To the same purpose and with reference I suppose to the same thing the same Apostle declareth to the Council at Jerusalem that God gave the holy Ghost unto the Gentiles as he had done unto them upon the purifying of their hearts by Faith and by way of testimony of their beleeving God saith he made choice among us that the Gentiles by my mouth should hear â—he word and belâ—eve And God who knoweth the heart bare them witnesse giving them the holy Ghost even as he did unto us And put no difference between us and them having purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts by Faith c Act. 15. 7 8 9. See â— more upon this account To these we might adde Gal. 2. 14. Eph. 1. 13. with others And though we read of severall persons and sometimes of great numbers and at severall times baptized yea oft-times of persons receiving the Spirit before their being baptized yet to my best remembrance we never read of any receiving the spirit either immediately upon no nor yet by means of their baptizing The report or mention whereof without all controversie would not have been passed over in silence by the holy Ghost had there been any such remarkable dispensation especially considering that he sometimes reports the receiving of the spirit upon the laying on of hands as Act. 8. 17. and 9. 17. and 19. 4. 2 Tim. 1. 6. So that Mr. A's Notion about the contribution of Baptism towards the receiving of the Spirit is clearly Anti-Evangelicall Therefore I adde Sect. 148. 2. That when Peter speaks thus to those Iews on whom his preaching had wrought so farre as to cause them to ask men and brethren what shall we do c Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost his meaning is not cannot be the Scripture passages lately insisted on duly considered that Baptism should contribute towards their receiving of the Spirit but Reâ—entance which is as hath been formerly shewed if my memory faileth me not or however is of ready demonstration both of the same nature with Faith and inseparably accompanying it and hath the same promises made unto it For though Baptism be joyned in the same exhortation with repentance and the promise of receiving the holy Ghost made unto those who shall be found obedient unto it yet since the same promise appertains unto repentance apart a See p. 244. from and without Baptism and hath been performed accordingly as we have both lately and formerly proved there is no ground to think that the promise made to those that shall obey the said exhortation should be made with an eye or reference unto Baptism or as not intended to be performed without this unto all those who shall repent When Christ faith And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life a Ioh. 6. 40 he doth not imply that a seeing of him is as necessary to the obtaining of everlasting life as a believing on him no nor yet that everlasting life doth in any degree depend upon a seeing of him although as well seeing as believing is mentioned in this promise Thomas saith Christ unto him because thou hast seen me thou hast believed Blessed are they who have not seen and yet haue believed b Ioh. 20. 29 Where 1. it is observable that blessedness which is by the Apostle Paul interpreted by remission of sins Rom. 4. 6 7. is annexed by promise unto or suspended upon believing without the least intimation of any necessitie of a baptismall concurrence herewith for the obtaining of it 2. That though Christ in the late cited Scripture Ioh. 6. 40 mentioned the seeing of him together with a believing on him in order to the obtaining everlasting life and consequently remission of sins yet may everlasting life and so remission of sins be obtained by believing on him only without seeing him Yea to shew that Baptism contributes neither towards remission of sins nor receiving the spirit I adde 3. And lastly that the promise which Peter here declareth unto these Iews was made to them and their children c. the matter of which Mr. A. himself interpreteth to be remission of sins and the receiving of the Spirit was an old Testament promise either expresse or resultive and consequently could not be made unto or suspended in the performance of it upon Baptism either in whole or in part c See Sect. 95. p. 244. because there was no such Ordinance in being when the promise was made nor mentioned as future in this promise Therefore it is a clear case that the promise we speak of was made unto Repentance or Faith each including other without any consideration had of Baptism But I remember somewhat of this before Sect. 95. Sect. 149. The irrelativenesse of his two subjoyned Scriptures to his purpose viz. Ioh. 3. 5. and Tit. 3. 5. hath been evicted formerly Sect. 78. Nor is there any whit more but lesse rather in his additionall Scripture 1 Cor. 6. 11. Nor doth the descending of the holy Ghost in a visible manner upon Christ so soon after his baptizing countenance his notion that Baptism contributes towards the receiving of the Spirit in respect of a greater presence or operation hereof c. Nor doth Mr. A. himself seem to place much in this in which respect we shall wave the further consideration of it at the present But whereas in the processe of this argument viz. p. 35. he saith The Promise of the Spirit is not made either to repentance or Baptism singly but to both in conâ—unction those very Scriptures pointed at a few lines before by himself being for the most part the same that we
lately argued against him are abundantly sufficiently to refute him The Scriptures are Ioh. 7. 39. Act. 15. 7 8. and 19. 2. Gal. 3. 14. Eph. 1. 13. See upon this account Sect. 147. where it is made evident that the promise of the Spirit is made unto Repentance either explicitly or implicitly I mean as included in Faith apart from or otherwise then in conjunction with Baptism The rule which he subjoynes if rightly understood is right and straight and thus understood and applyed accordingly may do good service Where things saith he are promised upon severall conditions or upon condition of severall things in conjunction it is not the performance of one of these conditions that can put a man into a due and well grounded expectation of the promise But M. A. hath lately learned or I am certain might have learned that every thing which is inserted in a promise or in reference to the obtaining of a promise condition-wise i. in the forme of a condition hath not therefore the matter or force of such a condition without which the performance of this promise cannot be obtained And this explication or limitation of Mr. A's rule alwayes taketh place in such cases and possibly in some others where the blessing promised uÌ„der the specification of two conditioÌ„s or more in one place is expresly insured upon the performance of one of these conditions only in another a See more of this Sect. 95. p. 244 245 c. and Sect. 96 97. p. 24â— c. An instance hereof we lately gave from Ioh. 6. 40. in the preceding Section Unto which may be added Ioh. 3. 5 as being of somewhat alike consideration Except a man be born of water the spirit he cannot enter into the kingdom of God Water seems here to be joyned conditioÌ„-wise with the spirit as necessary together with the spirit to put a man into a capacitie of seeing i. injoying the kingdom of God Yet it appears from the 3. verses immediatly following where this capacitie under the notion and name of a new birth is attributed unto the Spirit only as likewise from the generall â—urrent of the Scriptures that the Spirit by the word is the sole worker of this capacitie in men See 1 Cor. 6. 11. and 2 Cor. 3. 6. 2 The. 2. 13. 1 Pe. 1. 2 22. Sect. 150. Whereas he further adds p. 135. that Infants are in no present or actuall capacitie of believing whilst such and makes a solemn businesse of the proof of it doth he not make himself a companion of those who are wont to disquiet themselves in vain For though there be some as full of their own sence to the contrary as he can be of his to whom neither this his assertion nor yet his proofs of it are any wayes satisfactorie yet were he gratified with a peaceable assent unto both his cause would be little gratified hereby For Though the ministration of the Law or rather of the Gospell under the Law was as the Apostle notioneth it a ministration of the letter as we formerly heard yet his sence herein was comparative only not simple or absolute as we largely proved Sect. 133. For The Spirit of God was in some measure and degree given under by this dispensation though the proportioÌ„ of this gift in respect of the generalitie of men was very little considerable compared with the rich effusions of this spirit under and by means of the ministration of the Gospell especially about the first entrance of this ministration into the world as not long since viz. Sect. 145. we distinguished And there is nothing more familiar or frequent in the Scriptures then to expresse a comparative sence in words of a positive or absolute 1 Cor. 1. form Christ sent me not to baptize c. i. not so much to baptize So Labour not for the meat which perisheth Ioh. 6. 27. but c. i. labour not so much for this meat Receive my instruction and not silver i. Be more ready Prov. 8. 10 and willing to receive my instruction then silver besides many the like Now if the ministration of the Law was simply absolutely a ministration of the Spirit though not comparatively and God himself notwithstanding judged Infants in a sufficient yea in the best capacitie to partake of a principall part of this ministration I mean of the administration of Circumcision evident it is that the present incapacitie in children under the Gospel to receive the spirit is no barr in their way against their admission to participate in Baptism only because this is a part of the Gospell ministration and this ministration is the ministration of the spirit For he that thus argueth what doth he lesse then put God himself to rebuke who judged Infants such an incapacitie notwithstanding capable enough of the initiatorie part of such a ministration which was a ministration of the Spirit also Sect. 151. Mr. A. was not it seems aware of this answer to his argument in hand but he was jealous of another which he seeks to way-lay by proposing it Objection-wise and so to shape an answer to it Nor can it saith he reasonably be supposed here that M. A. p. 36. such a notion as this will salve this sore viz. that Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism come to be agreeable to the Gospel-ministration as it is a ministration of the Spirit notwithstanding it be received in Infancie Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted unto and taken up out of Faith and in obedience unto God as hath been already proved in part c. I answer 1. That the sinews of this Answer were lately cut insunder where we proved that God himself judged Infants notwithstanding their actuall incapacitie of receiving the Spirit capable of communion and fellowship in a principall part of such a ministration which was a ministration of the Spirit as well as the Gospel-ministration it self though much inferiour in this consideration unto it see Sect. 133. Yet 2. Whereas he saith that Baptism hath no influence this way he means to or about the receiving of the Spirit as it is a work done in which respect only Infants are capable of it but c. I answer neither had Circumcision any such influence as he speaks of as it was a work done in which respect only Infants were capable of it yet did God judg them meet to partake of the administration of it 3. Whereas he saith that Baptism hath no such influence as he speaks of but only as it is submitted unto and taken up out of Faith c. I answer that as there oft is a subsequent consent to things done as well as an Antecedent and that as valid to all ends and purposes as this in like manner a
it But I trust that he that was manifested that he might destroy the works of the devil will in due time be above him in that wherein I beleeve he much magnifieth himself and build up again in this Church of his with advantage what the other hath pull'd down with both his hands But not to over-charge thy patience Good Reader with the burthen of an Epistle if it be not too much discourtesied already I here take my leave most heartily and humbly beseeching the God of all grace to anoint thee with a rich anointing of a discerning spirit and to give thee a sound understanding in all things which concern thine own peace and the peace of the Churches of Christ and the whole Israel of God that thou mayst find a way to thine eternal rest and glory without treading and trampling under thy foot as thou goest along the peace and comfort of thy Brethren partakers of like precious Faith with thee and who with much singleness of heart and soul love worship and serve the same God and the same Lord Jesus Christ whom thou servest although thou shouldst suppose that God hath not revealed unto them the truth in all those matters of doubtful disputation wherein thou presumest that he hath revealed it unto thee He that fervently prayeth this Prayer for thee is Thy assured Friend in Christ JOHN GOODWIN From my Study in Swan-Alley December 21. 1654. An Admonition to the remainder of the Flock and Sheep of Christ yet under my hand and charge DEar Souls for whom I exspect none other but to be called and this very shortly to give an account to the great Shepherd of the Sheep for the time you have already been and shall yet continue respectively under my hand that I may give this account with joy and not with grief is the sum of all that either now or ever hereafter I shall desire of you Nor do I nor shall I desire this great thing of you so much by many degrees for mine own sake as for yours For as the faithful Ministers of the Gospel are in the Apostles Doctrine unto God a sweet savour of Christ in them that are saved and in them that perish so is God unto them a sweet savour of reward through Christ as well for their labour care and faithfulness towards those who perish from under their hand as towards those that are saved Every man saith the same Apostle speaking of the same men shall receive his own reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to his own labour not according to the success or fruit of his labour Nevertheless this very Apostle was very richly apaid and highly pleased with the Christian towardliness and tractableness of those to whom he preached the Gospel and as much affected the contrary way when the children of his nurture and teaching behaved themselves frowardly and unworthy the Gospel in any kind Unto the Thessalonians he writeth these things Therefore Brethren we are comforted over you in all our affliction and distress by your faith For now we live if ye stand fast in the Lord. For what thanks can we render unto God again for you for all the joy wherewith we joy for your sakes before our God a 1 Thes 3. 7 8 9. Not long before he had said unto them For what is our hope our joy or Crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming For ye are our glory and joy meaning in respect of their constant adhering to the Gospel as he had delivered it unto them and their conversations excellently answering hereunto On the other hand how great a sufferer in spirit was he under the weaknesses and undue deportments of the children of his Ministry Who is weak saith he and I am not weak who is offended and I burn not b 2 Cor. 11. 29. meaning that when any professor of the Gospel did bewray any doubtfulness of the truth of it in any material point or did shrink aside from the profession of it for any carnal end whatsoever he was weakened in his comfoâ—t and peace thereby and much pained aggrieved in his soul until they were strengthened and recovered To the same persons elswhere thus And lest when I come again my God will abase me among you and that I shall bewail many which have sinned already and have not repented c. c 2 Cor. 12. 21. importing 1. That the sinful miscarriages of this people amongst whom he had preached the Gospel were just matter of sorrow unto him and were like through the wise permission of God to turn to his great disparagement in the eyes of many To the Galathians having charged them with the superstition of observing days and months and times and years he professeth thus unto them I am afraid of you lest I have bestowed upon you labour in vain d Gal. 4. 11. Fear the Apostle John saith hath torment And though perfect love unto God casteth out the fear of rejection or condemnation by him yet thâ—m or e perfect and sincere our love is unto men the greater is both our fear and torment for them when we apprehend them in any great danger Concerning my self what my behaviour and conversation hath been among you from the first day of your gathering under my hand you well know and are ready I doubt not upon all occasions to testifie What my heart hath been towards you my heart it self knoweth but he that is greater then my heart knoweth much better and will declare in due time I have spent the best and most serviceable part of my days with you and have endeavoured with all my might humane infirmities excepted to train you up like Saints and Heirs apparant to an Heavenly Kingdom And now not being like long to continue with you in the world the keepers of my house in Solomons phrase beginning to tremble and they that look out at the windows to be darkned nor to publish many if any more Books then this before my change I was desirous the argument and subject matter of the work in hand so well comporting with the design to take the present opportunity whilest I am yet with you of being your Remembrancer of some few things a conscientious minding and observing whereof I question not will do you Christian and worthy service and help to bless you when I am gone 1. Remember and I say again Remember oft § 3. and seriously that it is much more easie to begin in the spirit then to continue end and be perfected in the spirit to run well for a time then perseveringly to obey the truth to interess your selves in the love of Christ then to continue in his love unto the end There were four several grounds that had good seed sown in them and three of them bare profession but onely one of them yeilded perseverance It is the observation of an Hebrew Doctor that they were six
taught to turn head upon conscience yea and upon whatsoever is commendable in Nature it self are plainly laid under the Notions and names of most worthy Truths and such wherein the glory of the Gospel confisteth The truth is that a Ranter is nothing but an Antinomian sublimated Amongst the Virgin-Livers you wil be taught or § 13. Virgin-Livers tempted to stop the course and current of Nature until it breaks over not onely the dam wherewith you shal obstruct it but even all the banks and bounds which God himself hath prefixed to it Here also if you be easie of belief and tractable under a spirit of delusion you wil be provoked to make a breach upon al the Laws and Precepts of God which concern the Christian management of Relations and this under a pretext of sovereign devotion and of signal sequestration from the world Those commonly known by the name of Seekers are a generation who think they do God a most Seekers choice service in overlooking all that is written upon pretence of looking after somewhat higher more mysterious and sacred then any thing that is writen as if God who as the Apostle teacheth us hath in these last days spoken unto the world by his Son intended to reveal unto and speak by these men somewhat beyond and of greater import then any thing he hath spoken unto the world by him Amongst these this snare of death wil be spread in your way you wil be tempted to seek after another Jesus with the neglect and contempt of him besides whom there is no Saviour of souls Amongst the Quinto-Monarchians or persons § 10. best known by the name of the fift Monarchie men Quinto-Monarchians not so much from their opinion touching the said Monarchie as by that fierce and restless spirit which worketh in them to bring it in into the world by uncouth and unhallowed methods and ways and this before the times of the other Monarchies be fulfilled you wil learn to speak evil of those that are in dignity to curse the Ruler of your people to entertain darkness in stead of a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to advance your selves with confidence into the things which you have not seen and to please your selves most when you neither please God nor sober minded men Amongst the Behemites or Mysterialists you Behemites or Misteryal wil learn little but uncouth and affectate words and phrases under which you may intend and mean what mysteries you please but nothing to the edification of any man nor scarce of your selves together with an art or faculty to allegorize quite away the vivifique spirit power and Authority of the Scriptures and this under a pretence of teaching Repentance Mortification Humility Self-denyal Resignation c. after a new and more excellent way then hath been formerly taught or known Here though you shal meet with strange and unheard of terms and expressions in a sufficient number to fil the world with new notions and secrets of truth such as the hearts and minds of men have been strangers unto until now yet wil the whole Encyclopedy of this learning hardly bless or enrich you so much as with one distinct notion veyn or streyn of truth which is not already abroad in the world amongst intelligent men yea and this in a far more scientifical garb or habit of expression Here you wil be taught to comment upon the light with darkness Contra-Remonstrancie as it is commonly taught § 14. amongst us is a model of divinity or of Christian Contra-Remonstrants Religion drawn quite besides the platform or pattern in the Mount I mean the mind of God revealed in the Scriptures The appropriate principles of this way may reasonably be conceived to lead unto most if not all other sects and those evils whether of opinion or of practise that are found in them Amongst the sons and daughters of this Divinity you wil learn such a Faith which instead of working by love wil work by carelesness and security and which wil give such large quarter unto the flesh that its own Life and Being wil be sorely endangered if not utterly overthrown thereby besides many most unworthy and hard thoughts and sayings of him who is Grace Love Goodness and Bounty it self and who is not willing that any should perish but that al should come to repentance a 2 Pet. 3. 9. and be saved b 1 Tim. 2. 4. Among the Arians and Anthropomorhites the life of godliness in you if you carry any such thing with Arians and Anthropomorphites you unto them wil be in danger of poysoning with dunghil notions and conceits of God and of Christ For here the abominable Idolatry of the old Heathen who changed the glory of the incorruptible God into an image maâ—e like to corruptible man which as the Apostle informeth us God most severely punished is in the clear and plain pri 〈…〉 les oâ— it taught as a great and unquestionable truth And He who the Holy Ghost stileth God blessed for ever c Rom. 9. 5. I mean Christ the Lord is allowed this God-head in a diminutive sence onely and such which dissolveth the glory of the mystery of the Gospel into a piece of odd and savour-less projection without any length or breadth depth or height of wisdom in it Amongst the High-Presbyterians and men baptized into their spirit you must submit your faith to the test of men and be content to be at a classical or Synodical allowance for what you shal beleeve And yet here you wil be taught to sacrifice the peace liberties and comforts of other men and these it may be better more righteous yea and sounder in the faith then your selves upon the service of such a faith which is form'd and model'd by the fancies or weak understandings of men and these superintended for the most part and influenced by some politique or corrupted interest or other These are the principal Sects and by-ways of Christian profession at this day on foot amongst us as far as my knowledge and memory at present serve me to recount them unto you into which I mean into one or other of which if you be not throughly established with the knowledge of the truth and of the good word of God and withal watchful in prayer unto God to keep you in the good old way of truth and peace your foot wil be in danger of sliding and in so much the more danger because these ways of errours at least some of them have deceived great numbers of men and women and are at this day occupyed by many according to that of Christ to his Disciples themselves Take heed that no man deceive you For MANY shall come in my name saying I am Christ and shall deceive MANY Facilè transitur ad plures is the saying of Seneca i. A little consideration serves a man to make one in a multitude or throng Besides there are reports
abroad very credible and not without arguments otherwise to confirm the truth of them that there are cunning Emissaries of the Romish faction Jesuites and others and these not a few who secretly and in a disguise insinuate themselves with all or most of the prementioned Sects amongst us These being the most exquisite and expert Artists in the world in glosses and colours know how of plausible Arguments and Pretenses to make fair faces to set upon every Sect and by-opinion whereby to allure the fancies of injudicious and inconsiderate people unto them and to set every party agog with a conceit of their own way and notions their most wicked and dangerous design being to distract rend and tear the Nation into factions parties and sects especially all those in it who seem to pretend with any zeal to conscience or Religion that so they may upon better terms of advantage commend the Romish Church and Religion for that unity which is found in them unto the generality of weak and carnal men amongst us being the bulk of the Natioan and whose Sovereign grievance it is not to have a National or State Religion wherein all must gree and hereby have the bro ader and larger opportunity either to work the Nation back again unto Rome or otherwise to bring the misery of confusion if not ruine it self upon us 9. As the English Proverb that a rowling stone § 16. gathers no Moss importeth that persons who oft remove and change either their dwellings or imployments do not ordinarily prosper or thrive in the world so neither do the souls of such persons usually prosper who are of desultory and light dispositions easily and without great weight and evidence of argument perswaded out of one form or way of worpshiping God into another or out of one Church into another Upon this account it is that the Apostle makes an opposition between being carryed about with divers or various and strange doctrines and having the heart established with grace Be not carryed about with various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and strange Doctrines for it is good that the heart be established with grace not with meats which have not profited them who have been occupyed therein a Heb. 13. 9. clearly implying that such professors who are apt to be hurryed or carryed round from one opinion to another which are various and strange not depending on nor consistent with one the other or such wherewith the Church of Christ have not been acquainted for these are properly strange Doctrines are never like to attain the great blessing of having their hearts and consciences wel ballanced or established either with any excellent work of grace or holiness in them or with the sence or sound belief of the rich Grace of God in the Gospel The reason whereof might be given but that the Law of brevity forbiddeth it It was the confession of one who had some years before turned aside into the way of Ana-Baptism at the time of his execution for the horrid sin of murther committed in this City of which confession one of you if I mistake not was an ear witness that from the time of his going under water he sensibly found God departing from him 10. If it be a duty solemnly charged by God upon § 17. you as far as lyeth in you and if it be possible i. e. if you can compass or admit of it without sinning for unto Saints all sin by the Law of their profession is made and declared an impossibility b Joh. 3. 9. Rom. 6 2. 2 Cor. 13. 8. Gâ—â— 39. 9. to have peace with all men how much more ought you to judge your selves bound by ingagements of the highest to have and keep peace amongst your selves and one with another your Church and Christian fellowship wil be as a first fruits of that New Jerusalem which is now coming down apace from Heaven unto you if you be careful and diligent to knit your selves together in love standing fast in one spirit with one mind and one judgement and so continue Be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13. 11. your God shall be your glory and you shall be the glory of all the Churches of the Saints round about you if you shall carefully endeavour to keep the unity of the spirit in the band of peace Behold how good and how pleasant it is for Brethren to dwell together in unity It is as the Dew of Hermon yea as that which descendeth upon the Mountains of Sion for there the Lord commanded the blessing and life for evermore Psal 133. 1. 3. As on the contrary where envying and strife is there is confusion and every evil work Jam. 3. 16. and consequently God must needs behold persons and societics of this unworthiness a far off And to those whom he thus beholdeth misery and ruine must needs be neer at hand Therefore if differences at any time arise amongst you 1. Let every man remember that he knoweth but in part and consequently that the errour or mistake may possibly lie on his side 2. Let him candidly and with an unfeigned desire of being over-ruled though contrary to his present sence into the truth especially when love and peace are like to be gained and maintained withall weigh and consider the grounds and reasons of him or them who dissent from him 3. Let him that hath any thing suggested to him under the notion of a truth contrary to the present sence of his Brethren not over-hastily entertain it but rather suspect and expostulate with the suggestion And if he cannot thus satisfie or free his conscience let him argue and debate with himself the grounds of it upon such terms as he would oppose or counterargue the Tenent of an Adversary If this wil not yet deliver him let him by frequent and fervent prayer seek an intemerate and chast judgement at the hand of God If this notwithstanding he shall remain doubtful and unsatisfied 4. In case the matter of his suggestion supposed to be a truth be somewhat about the verge or out-works of Religion and not near the center or heart as matters of doubtful dispute amongst Christians for the most part are let him as the Apostle adviseth in somewhat a like case either have his faith to himself and not trouble his Brethren or the Church with it Or else let him declare and propose it like it self I mean with an acknowledgment that it is a point of inferiour concernment and for which he shall contend with no man to the breach of love or peace especially let him not strayn or bend himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hyperbolize or over-speak the consequence or concernment of it In which kind of misdemeanor the high Ana-Bapâ—ist is the first-born of offenders yea though his notion for rebaptizing or as himself would fain have it pass for baptizing should be yeilded unto him for a truth He
not unto justificâ—tion or remission of sins 86. 87 68. Salvation not suspended by God upon any modality of acting not expresly and precisely determined by himself but obtruded by men 87. 69. Mr. A. cannot substantially prove that baptizing Mark 16. 16. is to be understood of water-Baptism 88. 70. What remission of sins understood Act. 2. 37. § 90. and what Baptism § 91 92 93. 71. Protestants generally against remission of sins by Baptism Papists generally for it 94. 72. A particular or personal injunction under some circumstance not generally obliging upoâ— the same terms or in order to the same end 95. 73. The promise of remission of sins was made unto faith and repentance long before Baptism was in being and so could not be suspended upon it 95. 148. 74. The prescription of one means for the obtaining of an end is not exclusive of this attainment by all others 95. 75. The order of things as well that of time as that of nature is oft interchanged in the Scriptures 97. 76. No mans publique assent unto the terms of the Gospel is entred by Baptism 98. 77. The justification of God in the sight of the world is no effect of Baptism 99. 100 78. Infant-Baptism contributes as much or more to the justification of God in the world as the baptizing of men and women 101. 102. 79. Baptism no part of the Gospel 102. 80. Gal. 3. 24 25 26 opened 104. 105 c. 81. Faith under the Gospel different from that under the Law 105. 82. When a thing may be dont after donâ— after different manners they that do it not after one manner may dâ— it after another 107. 83. Baptism doth not characterise men to be truly Christs 108. 84. Whether or how Baptism makes visible Saints 109. 113. 52. 85. Baptism is no partition wall between Saints and the world 112. 86. Saints visible before baptized 113. 114. 87. Mr. A's similiâ—ude to prove that men and women receive a relative being â—n Christ by Baptism lame and halting right down 115. 116. 88. To put on Christ in Baptism dâ—th not signify to make an actual declaration or profession unto the world that men own and acknowledge Christ to be come in the flâ—sh c. 118. 89. Infants â—ith as much propriety and truth of speaking may be said to put on Christ in Baptiâ—m as men 119. 90. It cannot bâ— proved â—rom the Scriptures that men put on Christ â—or are said to put on Christ by Baptism 119 91. The Analogy or proportion between Infant-Baptism and Infant-circumcision maintained 120. 121. 122 c. 92. Whether the remaining of circumcision in the flesh any ground of a disproportion c. 121. 122 c. 93. The validity of the testimony of Parents Neighbours c. concerning mens Baptism 123. 124. 94. The Jews had no knowledge of their being circumcised but from their Parents or others c. 123. 95. Little or no inconvenience in being deceived by Parents or others touching a mans having been baptized 124. 125. 96. Mr A's children left at more uncertainty touching their Baptism in case of their parents death c. then those baptized in their Infancie according to the received manner of the Churches where they were born 125. 97. Circumcision not profitable without keeping the Law 126. 127. 98. The Gospel requireth as strict and absolute obedience as the Law but exacteth it not upon the like terms 128. 99. Children void of understanding not more capable of holy things or of the ends or benefiâ— of them under the Law then under the Gospel 129. 100. How the Answer or rather demand of a good conscience towards God saveth us 130. 101. The services of the Law of no better acceptance with God without Faith and Repentance then the services of the Gospel 130. 102. That which is promised and given upon the Antecedent cannot be suspended upon the consequent 131. 103. Circumcision was not therefore weak or less spiritual because administred unto children 132. 104. Weakness and unprofitableness comparatively onely imputed to the Law 133. 105. Infant-Baptism as well reacheth the ends of Baptism as Infant-circumcision the ends of circumcision 134. 106. What is less edifying is not therefore more sutable to the Legal ministration 136. 107. The principal Arguments for Infant-Baptism are not deducted from the example of circumcision 137. 108. Mr. A. buildeth as well upon the rudiments of the world as Pedo-Baptists 137. 109. Circumcision ordered by God in the administration of it to the best advantage for the Churches edification that such an Ordinance or service could be 110. In what respect the Gospel-Ministration before the Legal 139. 111. The guidance of the Holy Ghost whether or in what sense at any time or in any person fallible 141. 112. Christ and his Apostles are to be imitated in the methods and grounds of their arguings 142. 113. Things of a moral consideration and of ready perception from the Scripturâ—s need not the voucher of the extraordinary Authority of the Speaker 143. 114. Baptism supposed with the ends of it the baptizing of Infants is of a moral consideration 144. 115. Whether Infant-Baptism be agreeable or disagreeable to the Gospel-Ministration 145. 116. Whether Baptism be a part of the Gospel Ministration 146. 117. Baptism no contributer towards the receiving of the Spirit 147. 118. The mention of two things for the obtaining of a third doth not allways suppose a necessity of both for this attainment 148. 119. The promisâ— of receiving remission of sins and the Spirit is an old Testament promise and so not made at all unto water-Baptism 148. 149. 120. A comparative sence oft expressed in a positive form 150. 121. A subsequent consent as valid to all ends and purposes as an Antecedent 151 164. 122. Whether men baptized in unbeleef ought to be rebaptized in case of their beleeving afterwards 151. 123. Words and actions at present not understood may do service and obtain their ends afterwards 152. 124. Why and how children capable of Baptism and yet not of the Lords I able 153. 125. Faith not put Gal. 3. 23. 25. for the whole Ministration of the Gospel 154. 126. Infant-Baptism to whom an apparent breach of the Laws of the Gospel miâ—istration 155. 127. That none ought to be baptized but such who appear voluntarily willing c. refuted by sundry arguments 156 157 158 c. 128. Imposition of hands in what respect a greater Ordinance then Baptism 157. 129. Infant-Circumcision was more edifying then men-circumcision would have been 159. 160. 130. Infant-Baptism how comporteth with the exhortation Remember thy Creator in the days of thy youth 161. 131. Baptism in respect of the baptized no action or service performed though a submission unto Baptism may be 163. 132. Profession of Baptism and perseverance herein more rewardable by God then the act of being baptized or of once submitting unto Baptism 164. 133. No argument of any pregnant import to disable Infant Baptism 167 171. 134. Any
one sort of persons or other was but of an under consequence And that de facto they many times did upon the account we speak of omit other things as necessary as this yea by many degrees more necessnry sufficently aippears in that for the Gospels sake ministry thereof they frequently exposed themselves to all kinds of hazards neglected their healths and lives the preservation of which being a work of mercy was of more consequence then any such sacrifice as the Baptism of infants is yea or of beleevers themselves The Apostle Paul in saying that he was not sent to baptize but to preach the Gospel though yet he did baptize as lawfully he might by his comission clearly implies that baptizing in comparison of preaching the Gospel was but an inferior imployment which he ought at some turns to omit viz. when it fell nor in conveniently with his greater occasions as will further appear afterwards yea baptizing whether one or other was of so smal a consideration in the eys of the Lord Christ in comparison of the preaching of the Gospel that at the first sending forth of his Apostles to preach the Gospel Mat. 18. Mar. 3. Luke 9. yea and when a while after he sent forth seventy other Disciples about the same work he spake not a word either to the one or the other about baptizing any So then this is one reason not reducible to any of Mr. A's five why that Ministers of the Gospel and Pastors and Elders of Churches in these days may be reputed in a better capacity for the baptizing of children then the Apostles and those that were assistants unto them in their daies were Sect. 19. 2. As Paul and Silas were once forbidden by the Holy Ghost to preach the Gospel it self for a time in such a place where otherwise they were then minded to have preached it a Act. 16. 6. yea and where they did preach it afterwards b Act. 19. 10. 26. by the direction of the same spirit so why may we not conceive that in case the Apostles and other Baptists in their times did forbear the baptizing of infants they might receive a secret prohibition of the Holy Ghost in that behalf not because the practise was any whit more unlawfull then the preaching of the Gospel was in Asia when Paul and Silas were restrained from it but because the will and pleasure of God was that they should forbear it for a time And I beleeve we are able to give as reasonable an account of such a will and pleasure in God as this as Mr. A. is to give a reason of that will of his by which Paul and Silas were testreined from preaching in Asia Besides if they were taken off from a practise or course wherein they had ingaged or exercised themselves for a time as viz. from ministring unto or serving tables as themselves expresse it Act. 6. 2. That they might give themselves continually to prayer and to the ministry of the Word v. 3. if I say they were taken off from the imployment of serving Tablâ—s upon such an account as this by the motion or suggestion of the Holy Ghost why is it not most reasonable to conceive that upon the like or rather the same account they might by a like motion of the Holy Ghost be disswaded from entring upon or ingaging themselves in a course of baptizing children I suppose that neither Mr. A. himself nor any considering man of his way will deny but that the Apostles and those that were directed by and assistants unto them in the affairs of the Gospel in their daies were acted and led by the special guidance and motion of the Holy Ghost in their forbearing Infant-baptism in case it must be supposed that they did forbear it as well as in any other course or practise wherein they walked in order to the advancement of the Gospel If then John the Apostles c. by special order advice or admonition from the Holy Ghost refrained the baptizing of infants in their daies it followeth not but that we who in these daies have received no such order advice or admonition from the Holy Ghost neither by any word from the Scriptures nor by any inward motion or inspiration may lawfully practise infant-baptism notwithstanding their forbearance especially considering that we judge our selves incouraged yea obliged hereunto by the Holy Ghost speaking unto us as he doth in the Scriptures Sect. 20. This is a second consideration over and above those five suggested by Mr. A. proving that we in our daies may be in a regular yea in an obliging capacity for baptizing infants although John the Apostles c. in their daies were not We do not in all this imply or suppose that the Apostles or other primitive men did alwaies or altogether omit baptizing infants our judgement is as we shall further declare in our examination of the minor proposition that infants were even in the Apostles daies baptized but onely shew and prove that in case it could be proved that they did never baptize infants yet this doth at no hand lead us to the like forbearance much lesse impose a necessity upon us by way of duty of the like So that Mr. A's argument or proof of his major proposition from enumeration of some particulars is not altogether so good as the young mans proof of his integrity from his observance of several of the commandements of God was For our Saviour challenged him with the lack of one thing onely yet lackest thou one thing a Luke 18. 22 But Mr. A's argument lacketh two things at least and who knoweth how many more And in the conclusion of this his argument he windeth up much more then he had spun in the premises For thus he concludes And therefore what ever the reasons or considerations were upon which they the primitive Baptists did forbear to baptize infants the same are binding to all men in these daies to forbear it likewise Will you please to consider how this hath been proved Because saith he we have no other reasons for the doing of it then they had This reason stands by the said conclusion as David's friends stood by him when God as he complains had put them far from him b Psa 88. 18. For what though it were granted which yet hath been denied and a good account given of the denial that we have no other reasons to baptize infants then they had yet is it no legitimate consequence from hence that therefore their reasons of forbearance are to be our reasons or reasons unto us why we also should forbear such a practise For they might have all the same reasons for baptizing infants which we have and yet their reasons might possibly as to them be overballanced with others of a contrary import upon which they might forbear the said practise But such reasons as these not lying before us as there is no necessity why they should we may stand bound to the
That it doth not follow because the knowledge he speaks of is not given in this place unto the world therefore it is given no where else Nor 2. That because this knowledge is not yet arrived at Mr. A's or at Mr. Fishers understanding it is not therefore sufficiently given unto the world or not convincingly enough arrived at the judgements and understandings of other men as considering and conscientious as they Nor 3. That the knowledge of Christs imbracing and blessing infants is so inconsiderable as Mr. A. seemeth to represent it unto the world because he hath no higher esteem of it Nor 4. And lastly Doth it follow that because Mr. A. makes an opposition between the giving knowledge unto the world that Infant-Baptism is an Ordinance of God and the giving knowledge that Christ imbraced and blessed infants therefore the knowledge of this latter doth not give sufficient knowledge of the former in his sence of the word Ordinance lately expressed However we shall not at present argue the case whether it be so or no but onely leave it to all considering men to judge whether his minor proposition be preferr'd to any degree of light by all he hath delivered in this third proof of it or whether the native darknesse remains not still spread round about it rather condens'd and thickned then any waies lessened or cleared by all this discourse Sect. 42. To his fourth proof we answer 1. That to argue from Answer to Mr. A's 4th proof of the minor proposition of his first Argument p. 8. what is not recorded to what was not or was not done in Christs or the Apostles dayes is extreamly weak and inconcluding It is not recorded that the Eunuch Acts 8. was baptized either naked or with his cloaths upon him Doth it therefore follow that he was baptized neither naked nor with his cloaths upon him It is not recorded that the spring or water wherein the Eunuch was baptized was so deep as to reach or come up to his ankles Doth it follow from hence that therefore it was not thus deep It is not recorded that all the members of the 7 Churches of Asia were baptized Is this a sufficient proof that therefore they were not baptized It is not recorded that John the Baptist when he executed his office and baptised those that came unto him put off either his Camels-hair garment or leathern girdle nor yet that he kept them on Doth it therefore follow that he did neither because neither is recorded Or is it a sufficient proof that no woman was admitted to the Lords Table in the Apostles daies because the admission of none is recorded But such arguings as these are the pillars of Anti-poedo-baptisme which for brevities sake and not to offend any man or to reproach the opinion from hence forth we shall call Ana-baptism Secondly Whereas he saith that the description which the Scripture every where makâ—s of persons or qualifications of such whose Baptisme it recordeth argues them to be no Infants the saying is captious and encroaching taking that for granted which is to be denied viz. that the Scripture still describeth the persons and qualifications of all such though Mr. A. craftily leaves out this particle All least his proof should appear to be too narrow and scant for the length and bredth of his position though the truth is that to those who understand the principles and rules of arguing the omission of the said particle invalidates the processe of his argument of all such I say whose Baptism it recordeth Yea himself pag. 10 11. essaying to answer that unanswerable objection about the Baptizing of housholds though with much regret and reluctancie of spirit yet yeeldeth that there is not the same account given of the qualifications he might with as much truth have added and then he had done somewhat ingenously nor of the persons of those that were baptised of the family of Lydia So that himself with speaking onely a little truth hath cut the sinews of his fourth proof Yet Thirdly Whereas he here supposeth that the Name or Title of a Disciple is incompetible unto children and cannot rationally be applyed unto them doth he not condemn the Holy Ghost himself of irrationality who very expresly Act. 15. 10. termeth children as well as their Parents Disciples unlesse he will suppose that the yoke of Circumcision in case the Parents had been perswaded by their Judaizing Teachers to subject unto it would not at all have concerned their children or been any yoke unto them I confesse Mr. Fisher Baby-baptism p. 176. out of the ingenuity and Christian meeknesse of his spirit terms the citing of this scripture to prove Infants to be called Disciples a frivolous flim flam But the best is that these wild Figtrees I mean insolent and uncomely jeers grow so abundantly in the plain of his book that ten thousand of them are not worth the price of two Sparrows But Mr. Fisher knows better how to triumph than how to conquer And if you will take his own word for it Tanquam umbrae volitant alij solus sapit ipse All other men like shaddows vain On earth flit to and fro He he alone the wise man is Truth none but he doth know Yet let me say this by the way by Mr. Fishers good leave that the yoke of Circumcision with all the burthensomnesse of the Mosaical Law attending it was indeed no yoke at all in comparison of such a Baptism as Mr. A. or at least many who rejoyce in his light violently obtrude upon the world in the name of Christ's Baptism But I hear there is one wise man amongst them whose prudence I suppose many others will follow who hath found out a way to conjure the spirit of winter out of the water by an application of fire a commendable project to reconcile winter-dipping it self with the lives of men and especially of women which without such a mediation is like to deal very severely by them He that baptiseth upon such termes as these baptiseth both with water and with fire and so in this respect administreth a more compleat Baptism than either John or any the Apostles of Christ But Mr. Fisher disdains all warming of water unlesse it be with the fire of mens zeal that are to be baptized This onely by the way But might not Mr. A. more rationally contest with Christ himself for giving the Name or Title of a man to a child new born Joh. 16. 21. and especially for giving the Name and Title of a Beleever to a little child Mat. 18. 5 6. than with us for giving the name and title of Disciple unto a child Or is it not somewhat lesse to be a Disciple than a Beleever For that our Saviour in this Scripture by one of these little ones who beleeve in me meaneth any such child as that mentioned ver 5. and now pointed at by him is evident from the context as Musculus well conceiveth and expoundeth the place
filthinesse both of Flesh and Spirit serving God in righteousnesse and true holinesse all the dayes of his life So that these words and wash away thy sinnes do not expresse or relate unto matter of justification but of Sanctification This latter Interpretation might be abetted by the enlargment and pressing of these and such like considerations 1. Men are no where in Scripture commanded to justifie themselves at least not in that sence wherein some Anabaptists interpret the words in hand and against which we now argue but frequently to sanctifie themselves See Levit. 11. 44. Levit. 20. 7. Joel 3. 5. 2 Chron. 29. 5. to omit other places 2. The work or duty of Sanctification is often expressed by the Metaphor of washing Wash you make you clean put away the evill of your doings c. Isa 1. 16. O Jerusalem wash thine heart from wickednesse c. Jer. 4. 14. But ye are washed but ye are sanctified c. 1 Cor. 6. 11. 3. It hath been proved that Paul before his baptizing was in a justified condition and consequently could not be exhorted by Baptism to wash away his sinnes in any such sence which importeth Justification or remission of sins 4. The sence we now plead of the words and wash away thy sins well accommodates both the former and the latter part of the verse whereas the sence opposed falleth in kindly with neither For the former thus Be baptized and wash away thy sins i. be baptized and then be carefull to observe the holy ingagement which thy submission unto Baptism imposeth on thee For the latter thus Wash away thy sinnes calling upon the Name of the Lord 1. Cast away from thee the evill of thy wayes depart from iniquitie so shall thou call upon the Name of God or of Christ as some expound the word Lord with acceptation according to that 2 Tim. 2. 19. as the Geneva Translation readeth it Let every one that calleth on the Name of Christ depart from iniquitie Whereas on the other hand to make Ananias to speak unto Paul thus Arise and be baptized and so â—ustâ—fie thy self c. is to make him speak an uncouth Dialect and unknown to the Scriptures Allthough I rather incline to the interpretation of the place now asserted yet the other which understandeth Ananias to speak of a Typicall washing away of sinne by Baptism is probable and of good accord with Scripture notion and Phrase This interpretation supposeth Ananias speaking unto Paul to this effect Arise be baptized and wash away thy sinnes c. q. d. The Lord Christ hath appeared from Heaven unto thee he hath prevailed with thee to believe on him to the justification of thy person and forgivenesse of thy sins Why then shouldest thou delay the receiving of the seal or confirmation of this thy blessednesse and not make hast to be baptized seeing Baptism is a Type or Figure of an Heavenly institution wherein the washing or cleansing of the conscience from the guilt and defilement of sinne is shadowed and Typically or Sacramentally transacted In Scripture things are frequently said to be done simply and without explication when they are done only in their Type or Sacramentally Thus Ezekiel calleth his declaring the destruction of the citie the destroying of it simply When I came to destroy the citie Ezek. 43. 3. So likewise he is said to bear the iniquitie of the house of Israel and so to lay siege against it c Ezek. 4. 3. 5. when as he did these but in Type and figure only Therefore WE ARE BVRIED with him by or through Baptism c. Rom. 6. 4. i. we are Typically or Sacramentally buried with him c. So Col. 2. 12. buried with him in Baptism Thus 1 Pet. 3. 21. The figure of Baptism is said to save men of which formerly viz. Sect. 130. In this kind of Dialect likewise the Apostle tells the Galathians that Christ was crucified among them meaning Sacramentally or representatively only Gal. 3. 1. to omit many the like I finde our Protestant Expositours more generally leaning rather to this interpretation then the other Water saith Bâ—llinger doth not wash away sins but grace which is signified by water a Non enim aqua abluit peccatum sed gratia qua significatur per aquam Calvin saith that no such thing is intimated as if any thing taken away either from the Holy Ghost or from the bloud of Christ were put into and shut up in the element but that God is willing that the Element should be a prop or support to our weâ—knesse Therefore in as much as Baptism helpeth our Faith in the receiving the forgivenesse of our sinnes by the blood of Christ only it is called the Laver or washer of the soul b Non quod quicquam vel ex Spiritu Sancto vel ex sanguine Christi detractum in elemento includatur Sed quia signum ipsum Deus vult infirmitatis nostrae adminiculum esse Quatenus ergo fidem nostram adjuvat Baptismus ut remissionem peccatorum accipiat ex solo Christi sanguine lavacrum animae vocatur Calvin in locum I forbear pluralitie of quotations They who make Justification or remission of sins to depend upon Baptism do as Calvin upon the place in hand aptly expresseth it Baptismo Christum obruere overwhelm Christ with Baptism Nor is there any thing pertinent to the businesse in hand in what Mr. A. subjoyneth in the close of this discourse And saith he if this be one End and Use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then the Baptism of Infants is voided as to this use also in asmuch as they are uncapable of exerting any act of heart For 1. Every mans assent and consent unto the terms of the Gospell is not publique With the heart saith the Apostle man believeth unto righteousness Indeed no mans assent or consent hereunto is publique but very secret and private The Lord and no other knoweth certainly who are his Yea not so much as the probabilitie of any mans assent and consent is publique untill it be by one means or other made publique Now then if it must be made publique before it be entered by Baptism Baptism cannot be the publication or manifestation of it at least not the first or immediate publication of it Nor can the declaration or publication of any mans Faith or Repentance be any end worthy Baptism in case they be declared and made publique before Baptism interposeth for this declaration When the battell is fought and the day won there is no need of fresh souldiers 2. If it be one end and use of Baptism for persons hereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then is both Mr. A's own Baptism yea and the Baptism of a very great part of those baptized in his way voided
information I would willingly sit at Mr. A's feet to learn of him how why in what consideration or respect children under the Law should be more capable of holy things or of any part of the ends or benefits of them then children under the Gospell or what there was in the Legall ministration that did accommodate or comport with the naturall infirmitie or condition of children above what there is in the ministration of the Gospell Certain I am that Baptism is an Ordinance more indulgent unto and better comporting with the tendernesse of Infants then circumcision was and for matter of Spirituall signification upon the understanding whereof all the materiall and principall ends and benefits of both Ordinances alike depend children are as much and as soon capable of the interpretation or signification of Baptism as they could be of Circumcision Therefore Mr. A's cause is no whit beholding to those Scriptures which he hath hitherto importuned for the advocation of it Sect. 130. Nor doth 1 Pet. 3. 21. any whit more befriend him nor is his introductorie glosse to the words here so farre as he presenteth them over-ingenuous or true But saith he p. 28. the case is farre otherwise now under the Gospell how farre otherwise and how farre not we have both lately and formerly shewed which is the ministration Mr. A p. 28 of the Spirit It is not the work done but the manner of doing it in knowledge faith and fear of the Lord that entitles men to the benefit and blessing of Gospel Ordinances For so the Apostle affirms concerning BAPTISM IT SELF 1 Pet. 3 21. where he sayes that it saves us now as the Ark did some in the dayes of Noah not saith he the putting away of the filth of the flesh i. not by the externall letter of the ordinance but the answer of a good conscience towards God i. when accompanied with such a frame of mind and conscience as does answer Gods inâ—endments of Grace in that Ordinance For 1. He saith that Peter in the words cited speaks concerning BAPTISM IT SELF when he saith that it saves us now c. whereas it is evident that that Baptism to which he ascribes salvation is not Water-Baptism or Baptism in the letter of it which any reader will think that Mr. A. means by BAPTISM IT SELF but Baptism in the Spirit or the answer of a good conscience towards God as we have the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated which words notwithstanding were better rendred but the demand of a good conscieÌ„ce God-wâ—rd or towards God or as some translate the stipulatio or promise of a good coÌ„scieÌ„ce a vi Grotium in 1 Pet. 2. 21. unto God Yea he expresly rejecteth waterbaptism as insufficient to save men in these words not the putting away of the filth of the flesh Now the demand of a good conscience towards God i. of a conscience good and pure in his sight is said to save us by the resurrection of Jesus Christ which clause is wholly omitted by Mr. A. because such a conscience taking the blessed advantage of the resurrection of Christ for its incouragement as it were demands claims and expects with boldnesse salvation from God as due upon promise and this made upon a valuable consideration viz. the death and sufferings of Christ This demand or claim may be said to save us much in such a sence as hope is said to save us Rom. 8. 24. For we are saved by hope viz. as it exhibits and yeilds unto men a first fruits and so a kind of possession of salvation in abundance of comfort peace and joy The reason it seems why Peter mentioneth Water-Baptism as typically saving us as the demand he speaks of saves us in part and to a degree really is because having had occasion to speak of the preservation of Noah and his familie from perishing in the generall deluge wherein all the world besides perished by means of the ark he conceived there was a kind of typical resemblance thereof in Baptism or rather a typicall overture made herein by God of such a like preservation unto Godly persons when the whole world of unrighteous ones round about should be destroyed and perish in their sins So that Peter in this place ascribes no other salvation or salvation in no other sence unto Baptism it self I mean unto Water-baptism then wherein it was altogether as ascribable unto the carnall Observations as viz. to the offering of Bulls and Goats c. under the Law For as these did overture and after a sort promise salvation by the true sacrifice of the Messiah yet to be obtained and enjoyed by those only who believe we alwaies in this case speak only of persons capable by years and discretion of believing so doth Water-Baptism hold forth pardon and forgivenesse of sins and consequently salvation as attainable by all those and those only who repent and consequently beleeve And as Baptism edifieth profiteth blesseth no man but only those who repent and believe so neither did Circumcision as we formerly heard nor other externall Observations under the Law Therefore Mr. A. hath caught nothing at all by fishing in these waters for the relief of his cause Nor needed he at all have troubled either himself or his reader with quotations from the Scriptures to prove that a baptizing with water without a baptizing with the Spirit also makes more against then for him that shall be baptized nor hath he ministred any thing to the necessitie of his cause hereby This required at his hand that which he had not to give unto it I mean a substantiall proof that the nature of the ministration of the Law was such that the literall and externall performance of the Ceremonies and carnall Ordinances thereof were without repentance or faith of better acceptance with God and more available to the salvation of the Performers then Gospell Ordinances are without the like qualifications Sect. 131. 2. Whereas he saith p. 28. that Infants as they are not capable of acting this faith or making this answer of a good Conscience so they are not capable of those blessings and benefits intended by God in Baptism in as much as he hath suspended the donation thereof upon these in conjunction with Baptism I answer 1. It hath been sufficiently proved that Infants are capable though with a mediate or remote capacitie of acting Faith as well as men See Sect. 64 65 68 69. In which respect also they are capable of making the answer of a good conscience as well as men where it was proved likewise that neither are believers themselves alwayes in a present or immediate capacitie of acting their Faith 2. Full proof hath been made likewise and the thing is evideÌ„t enough in it self that children are capable of those benefits and blessings intended by God in Baptism as well as men as the children of the Jews were capable of the blessings and benefits intended by God in Circumcision as well as men
thing may be agreeable enough with another when there is a disagreeablenesse between them in many properties and scarce a similitude in any Righteousnesse is agreeable enough with Christ and so with a regenerate soul yet in how many properties or considerations do they differ The meat which a man eats if it be wholesome though Mr. A. p. 32. 33. it be dead or without life yet may it be agreeable enough to his body which is alive So that this argument hath not so much as the face or colour of a proof in it And 3. When he saith that the Gospel-ministration is therefore called the ministration of the spirit because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law 1. I do not very well understand what he means by the Gospel-ministration as viz. whether the publication or manifestation of the Gospell which was made by Christ and his Apostles unto the world in their dayes or whether that publishing or preaching of it which hath been made since in generations succeeding by the ordinarie ministers and Preachers of it If he means the former I confesse the ministration of the Gospel may well be termed as it is by the Apostle the ministration of the spirit for the spirit was abundantly poured out under and by this ministration But if the latter I make a great question whether the Apostle intended to stile this the ministration of the spirit considering how sparingly and for the most part imperceptibly and without observation the spirit hath been or in these our dayes is given under it This by the way 2. Neither is it so demonstratively true that the worship and service which God generally receives from men under the Gospel-ministration in the latter sence either is or ought to be more spirituall then that was in reference to many persons at least or ought to have been in respect of all under the Law For it is no great shame for any man to believe that the worship and service which Moses Aaron Joshua David with others in great numbers exhibited unto God under the Law was altogether as spirituall i. had as much of their spirit heart and soul in it as any worship or service which is noâ— at least ordinarily performed unto him under the Gospel And it is yet lesse questionable of the two that that worship and service which Moses Aaron Joshua David did perform under the Law were no works of Supererogation and consequently not more spirituall then they ought to have been or then the Law required So that this third and last proof levied by Mr. A. upon the account of his said Proposition hath lesse in it then either of the former Sect. 146. Neverthelesse Mr. A. maketh a long businesse to fill up with words an argument so empty of weight and truth as we have heard But he that pleadeth an evill cause cannot do it effectually by speaking truth and pittie it is that Mr. A's understanding should be so over-mated with an unfeasible undertaking as I find it here 1. He saith that Baptism is a part of the Gospel-ministration If it be so then is an Ordinance a piece or part of an action For certain it is I suppose to Mr. A. himself that Baptism is an Ordinance and suppose no lesse certain that the Gospel-ministration is an action But who ever notioned or conceited an Ordinance to be a part of an action If he had said the administration of Baptism is a part of the Gospel-ministration it had been more regular and proper though haply no whit more a truth For as Baptism is rather an appendix unto the Gospel then a part of it as was formerly shewed Sect. 102. so is the administration of Baptism rather an Appendix to the ministration of the Gospell then any part of it And doubtlesse if Paul had included the Administration of Baptism in the Gospel ministration when he termed it the ministration of the spirit he would have been so far from thanking God that he had baptized so few as those mentioned by him 1 Cor. 1. 14 16. that he would rather have been humbled or sorrowfull before God that he had baptized no more yea in the very next words ver 17. he makes a plain opposition between Baptizing and Preaching i. ministring the Gospell For Christ sent me not to baptize but to preach the Gospell Yes 2 Cor. 5. 18. he expresly saith that God had given or committed unto him with the other Apostles the ministerie of reconciliation what is this but the ministration of the Gospell again 1 Cor. 9. 17. that the dispensation of the Gospel was commitred unto him Therefore certainly had he judged the administration of Baptism any part of the Gospel ministration he would not have affirmed that Christ sent him not to baptize Sect. 147. 2. Concerning what he argues from Act. 2. 38. to prove that Baptism when duly administred and received contributes towards mens receiving the spirit c. hath been answered at large already viz. Sect. 89 90 91. c. I here adde 1. I presume Mr. A. will acknowledge that when John baptized Baptism was duly administred and received yet he did not look upon his Baptism as much contributing towards the receiving of the spirit in respect of a greater presence and operation nor did he bear his baptized ones in hand that any such thing was to be expected by it or from it but represented it unto them as a matter of inferiour concernment declaring unto them from whom they might expect another Baptism which was of a rich and high concernment indeed I indeed have baptized you with water meaning that his Baptism was of mean consequence but he viz. Christ who came after him SHALL baptize you with the holy Ghost a Mar. 1. 8. Mat. 11. 11. Luk 3 16. If upon or by means of Johns Baptism they had received the Spirit or had bin baptized with the holy Ghost he would not have said he SHALL baptize you or ye SHALL be baptized with the holy Ghost but ye have been already herewith baptized So likewise Act. 19. we read of Disciples who had been baptized by John or by some authorized in that behalf by Iohn and therefore their Baptism doubtlesse had been duly administred and received yet this notwithstanding they had been so far from receiving the Spirit by their Baptism that they professed that they had not so much as heard whether there were an holy Ghost or no. And Pauls question unto them Have ye received the holy Ghost since ye BELIEVED plainly importeth that the receiving of the holy Ghost either depended upon or was a consequent of their believing not of their being baptized according to that of our Saviour He that believeth on me as the Scripture hath said out of his belly b Ioh. 7. ae 8 39. shall flow rivers of living waters But this he spake of the Spirit which they that
consequent submission in Faith unto that Baptism which was administred unto a person without his antecedent consent in this kind may be as available unto him for all spirituall ends as an Antecedent submission could have been Let me put a case to Mr. A. Suppose any one or more of his Baptismall Proselytes should at the time of their taking up Baptism deceive both him and themselves conceiting that they submit unto it and take it up out of Faith when as they know not what true Faith meaneth which I have cause in aboundance to fear is a case of very frequent occurrence among the Proselytes of his newfound Baptism and it was the case of Simon Magus who it seems deceived both Philip and himself in his taking up Baptism but should afterwards come to be convinced of their errour and hypocrisie in this kind and thorow the Grace of God be brought to believe indeed is it Mr. A's sence that their Baptism because not submitted unto and taken up out of Faith at the time of their literall reception of it can now contribute nothing towards their receiving of the Spirit or have no influence upon them this way Or is it his opinion that in this case they ought to take another voyage by water to invite the Spirit unto them If it be certain I am that there is neither precept nor example in the Scriptures nor any competent ground in reason to support it But Sect. 152. 4. We have Examples in the Scripture of edification and spirituall benefit received by men afterwards by such both words and actions which at the time of the hearing of the one and transacting of the other were not understood by those who were in time thus edified by them When Peter thought it strange that his Lord and Master should come to wash his feet Jesus answered and said unto him What I do thou knowest not NOW but thou shalt know HERE AFTER a Ioh. 13. 7 Might not God have spoken in like manner to every child which he by his precept and order in that behalf circumcised under the Law the continuance of their lives untill years of discretion only supposed What I do thou knowest not now but thou shalt know afterwards Or is there not the same consideration of children in their Baptism When Christ said to Joseph and his mother how is it that ye sought me wist ye not that I must be about my Fathers businessâ— it is immediatly subjoyned And they understood not viz. at the present the saying which he spake unto them b Luk. 2. 49 50 but were they therefore in no capacitie of understanding it yea and of receiving spirituall benefit by it afterwards So again when Christ said thus to his Disciples The Son of man shall be delivered into the hands of men the Evangelist presently adds But they understood not this saying and it was hid from them that they perceived it not a Lu. 44. 45 viz. at the time when it was spoken unto them Was it therefore spoken unto them in vain or did it not do worthy execution upon their judgements and consciences in due time Severall other instances there are of like consideration See Joh. 10. 6. Ioh. 12. 16. Mat. 16. 6 7 c. we formerly shewed that the end of planting is not made void by the non-fructification of the tree at the time of the planting of it See Sect 69. So that Mr. A's first Answer in this place leaves his Objection in full force strength and vertue Nor doth his second answer any whit more disable it Infant-Baptism saith he is disagreeable to the Gospel-ministration M. A. p. 36. as it is the ministration of the Spirit in this respect also viz. as it requires all worshippers in all acts of worship in all the Ordinances of this ministration to worship God in Spirit with the mind in faith fear of the Lord. I answer that to this reasoning answer hath been given over and over For 1. it hath been opened that the Gospel-ministration is by the Apostle called the ministratioÌ„ of the spirit coÌ„paratively only not with any import or intimatioÌ„ that the ministratioÌ„ of the Law was in no respect or degree a ministration of the spirit also This Sect. 133 150. 2. It hath been proved likewise that the adnistration of Baptism is no part of the Gospel-ministration but an Appendix only unto it This Sect. 146. 3. It hath been made good That Infant-baptism may be agreeable enough to the Gospel ministration though it should not agree with it in some one propertie or particularly in this as it is the ministration of the Spirit This Sect. 145. Therefore whereas he here pretends to give a reason why Infant-Baptism should be dâ—sagreeable to the Gospel-ministration as it is the ministration of the Spirit doth he not pretend to give a reason of that which is not and withall take that for granted without proof which is denied by his adversaries Sect. 153. And whereas he appropriates it unto the Gospel-ministration that it requires all worshippers in all acts of worship to worship God in Spirit with the mind c. as if the Legall-ministration required not the same this Conceit of his also hath been made to lick the dust at the feet of the Truth Sect. 1â—0 145. So that we have here nothing but braided ware soiled and foiled notions But whereas in the further traverse of this Argument he professeth his ignorance or want of understanding how children should be uncapable of the Ordinance of the Supper and yet capable of Baptism especially considering Mr. A. 37 that they both represent the death of Christ both relate to the great benefit of remâ—ssion of sins c. I suppose that this Salve in his own Rhetorique is proper for this sore and will heal it without a scarr If Mr. A. can but understand how a child may be carried ten or twenty See Mr. Rich. Baxter plain Scripture proof for Infants Church-membership c. Part. 2. cap. 4. 114. miles and yet not be able to go this journey or the like upon his own leggs did not that bane of understandings prejudice and preoccupation here intoxicate him he may as well understand how a child may be capable of the Ordinance of Baptism and yet not of the supper For Baptism is an Ordinance of such a calculation nature and condition that as to the Elementarie and literall reception of it it requireth no principle of action aâ— all in its subject but passivenesse only as Circumcision also did under the Law which among many others to mention this briefly by the way is an Argument to me of a very considerable intimation that it was and is as an Ordinance principally intended by God for such subjects of man-kind which are meerly passive and know not how to act any thing in or about their reception of it The like counsell of God is observable in his enditing of that Ordinance which he intended
must needs be conceived to give this capacity in the consideration specified Nor can it here reasonably be pretended in opposition to what hath been said that it gives the capacity now contended about in consideration of the ordinance or appointment of God that so it should do or that by vertue of such a divine ordinance as this it gives the said capacity For 1. When we affirm that it gives the capacity so oft specified by vertue of the declarative property of it frequently likewise mentioned we do not exclude the ordinance or appointment of God in this behalfe but suppose or include it altogether We believe that faith doth not justifie or make a child of God but by vertue of the will appoyntment or ordination of God in this kind nor do we beleeve that it gives the capacity of Baptism upon any other â—erms I mean without the ordinance or appoyntment of God But Sect. 190. 2. Whensoever God by the counsel of his will or by his appointment settleth any priviledge or benefactory power upon any grace act or service of his creature he doth it stil in consideration of or with an eye unto something that is considerable in or about this Grace act or service which commendeth it unto him as meet and proper for an investiture with such a priviledge He doth not invest every Grace or every service with every priviledge but confers priviledges with an exact proportion to each Grace or service priviledged by him in respect of some thing or other considerable in them in reference to such a collation Now then when we affirm and say that faith gives a right unto Baptism as it is declarative of Son-ship unto God our meaning is that this declarative property is that consideration in it in regard whereof God judged it meet to be invested with such a priviledge as to give a capacity of or a right unto baptism unto all those in whom it should be found and hath invested it accordingly Thus then all things duly weighed and considered it fully appeareth that the device which Mr. A imagined against the argument or objection lately propounded by himselfe is too great for him to perform By the light of all these late discussion it is sufficiently evident that faith in no other considerations intrinsically appertaining to it gives a capacity of Baptism but onely as it is declarative of Sonship and that this is the original and proper qualification for Baptism and that being by any probable much more by any demonstrative argument made known unto those who have a right to baptise baptisme ought not to be denied unto it Whereas Mr. A. very operously and with the quotation of many Scriptures labours to prove the Eunuch's Faith I beleeve Jesus Christ to be the son of God was none other then the Faith of the Gospel and the common form of Beleevers confession and again that Christ had this Faith i. e. that he beleeved himselfe to be the Son of God he might to as much purpose and well nigh with as much pertinence to his cause have spent his paines in proving the Sun to be up at noon day If he could have proved First that Christ's faith was of the same nature and consideration with the Faith of beleevers And secondly that he was baptized by John upon the account of this his Faith simply and absolutely considered he had made the face of his cause to shine at least to a degree but being defective in these his labour and cost otherwise signifie nothing Sect. 191. What he speaks afterward concerning Christ making a dedication of himselfe unto the service of professing and publishing the Gospel by the solemnity of baptisme as others did and ought to do he speaks upon no steady no nor probable account in reason For Christ doubtlesse had made a dedication of himselfe to the service he speaks of long before his receiving the solemnity of Baptism yea and had professed the Gospel and declared himself the Son of God For being yet but twelve years old he was found in the Temple discoursing the things of God amongst the Doctors so called of those times And to his Parents his Mother saying thus unto him Son why hast thou dealt thus with us behold thy Father and I have sought thee sorrowing he returned this answer How is it that ye sought me wist ye not that I must be about my Fathers businesse Luke 2. 46. 49. So that now he both professed himselfe to be the Son of God and declared also that he had dedicated and devoted himselfe to that work of his about which he was sent whereas he was not baptized till about the thirtieth year of his life Luke 3. 21. 23. Or if Mr. A's meaning be that Christ was now comming forth into the world to professe and publish the Gospel openly when he was baptized the expresse letter of the Evangelical History riseth up against him For Christ did not thus profess or publish the Gospel untill Johns casting into prison Matth. 4. 12. 7. Mark 1. 14. which was some considerable time after his baptizing for presently after his baptizing he was led by the spirit into the wilderness and there continued forty days and forty nights amongst the wild beasts Mark 1. 13. Matth. 4. 1 2. which importeth as Theophylact well observeth that all this time he continued in such a part of the wildernesse where men were not wont to come So that all this while he did not professe or publish the Gospel openly unless it were to the wild beasts or the Devil Nor can it be proved that Johns casting into prison immediately followed the abode of Christ in the wilderness indeed the contrary appeareth from the Scriptures yet shal we not argue this at present So that M. A. is out of the way of truth at this turn also Why Christ deferred his baptism to that time when he received it may be shewed in the progress of this answer very speedily But however Paedo-baptists claim countenance to their practice from the baptisme of Christ Mr. A. hath a conceit that from it he can frame an argument against their practise and this as he saith without wresting it as if it were somewhat a singular thing with him to argue against his adversaries without wresting the Scriptures which he manageth against them His argument is a little prolix and encumbred with words yet let us give it a patient hearing as himself layeth it down If Jeâ—us Christ his being baptized at that season and upon that occasion when he began to profess and publish the Gospel and not before was in conformity to a Law oâ— righteousness in this behalf then those that are baptized who yet make no such profession as Infants are are not baptized inconformity to that Law of righteousness But Christ his being baptized at that season and upon that occasion when he began to profess and publish the Gospel and not before was in conformity to a Law of righteousness in
better to marry then burn 108 9. 9. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 4 10. 1 2. And were all baptized unto Moses in the cloud c. 37 38 11. 28. But let a man examine himself c. 25 26 14. 12. Seek to excel to the edifying of the Church 173 14. 26. Let all things be done to edifying 345 1 Cor. 14. 31. They may all prophecie one by one that all may learn c. 246 2 Cor. 2. 16. And who is sufficient for these things 23 13. 1. In the mouth of two or three witnesses shall every word be established 133 138 Gal. 3. 12. For the Law is not of Faith but the man that doth them shall live in them 299 3. 24. Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith 266 267. 3. 25 26 27. But after Faith is come we are no longer under a Schoolmaster For ye are all the children of God by Faith in Christ Iesus For as many of you as have been baptized into Christ have put on Christ 265 266 c. 286. 3. 29. If ye be Christ ' s then are ye Abraham ' s seed 271. 272 5. 5. We thorough the spirit wait for the hope of the righteousness by Faith 249 7. Ye are all partakers of my grace 276 Philip. 1. 16. The one preach Christ of contention not sincerely suppossing to adde affliction to my bands 24 Col. 2. 8. After the rudiments of the world 318 319 2. 11 12. In whom also ye are circumcised Buried with him in Baptism 145 256 1. 5. The unfeigned Faith which is in thee which first dwelt in thy Grand mother c. 190 2 Tim. 4. 3. For the time will come when men will not endure sound Doctrine but after their own lusts shall heap to themselves Teachers having c. 2 Heb. 12. 14. Without holiness no man shall see the Lord page 373 Iam. 3. 2. For in many things we offend all 212 1 Pet. 3. 21. The like figure whereto even Baptism doth also now save us not the putting away of the filth of the flesh c. 256 302 2 Pet. 1. 19. We have also a more sure word of Prophecie c. 322 1 Joh. 3. 10. Whosoever doth not righteiusness is not of God c. 373 A Table of the particulars contained in the preceding Discourse A ADminâ—stration No administration comprehendeth or expresseth the whole mind of God in or abouâ— the Ordinance administred 110 111 118 Agreeableness may stand in the community of one property only 325 Mr. Allen his Petition p. 101. His discourse how censured by some p. 102. His abuse of Baptism the greatest 104. His question not properly about Baptism nor the administration of Baptism 104 111. Not stated in opposition to his adversaries 108. His prescription how to come to satisfaction in it 111. Makes the night overseer of the day 111. Takes no notice of a want of a Baptismal Institution ibid. His late opinion about anoynting with Oyl 113. He turns aside from his business 123. Alters the state of the question 261. Differs from his Master Fisher 34 199. Cites Scriptures against himself 154. Rends Christian society upon had-I-wist 216. Alloweth not the holy Ghost the liberty of his own understanding to draw up his own records 152. Maketh himself wise above what is written 151. Offereth sacrifice to an unknown God 185. Contradicteth himself 228 198 214 265 305 340 371. Most heavily censureth the whole Christian world 218 221 222. Blameth in Paedobaptists what himself practiseth 314. Citeth Scriptures impertinenâ—ly 306. Triumpheth without a Conquest 278. Mispropoundeth the argument of his adversaries 359. In his citations of Scripture he somtimes putteth in wâ—rds that make for him and sometimes leaveth out words that make against him 181 182 260 302 Ana-baptism can sail with any wind 162. Not so termed by way of disparagement or disgrace 165. Not justifiable by the Scriptures 72 73. The wrath of God hath been from time to time revealed from heaven against it and this in several kinds 80 81 82 c. An harbinger to erroneous wild and fond opinions 81 82 83 c. Anabaptists Some Samaritanâ—ze better Jews then themselves 9. No good consequeâ—tialists 13. Multiply bands of conscience without Scripture 14. Improvident in exchanging their Infant-baptism 18. Superstitious and Will-worshippers 30 41. Make the entrance into Christian Churches more dangerous and grievous then the entrance into the Jewish Church was 39. Act beside and without Scripture warrant or example 42. Former and latter compared 86. Two sorts of them 88. Their Churches divided 362. They have alwaies been injurious to the Gospel 85 86 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it sign fieth 25 Augustin for Infant-Baptism from the Apostles 133 134 c. 140. Accounteth for the original of Godfathers c. 41 B Baptism A seal of the righteousness of Faith page 34 190 191. Not to be administred with danger 20 21. May be performed without dipping 29. Questions about in like to be endless 104. and little advantageous to the Gospel 107. Contendings about Baptism now and Circumcision of old compared 102 103. Idolized by Mr. A. ibid. Never expressed by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip 47. Typifies Christs applying him â—lf unto men 55. not given for bodily cures 57. Manifestation of Christ to the world no end of it 175 176 c. 283. Justifying God in the sight of the world no end of it 259 260. compared with Circumcision 187. When it is common it is no argument of Faith 178 179 c. It is not unlawful when some one end of it only is not attained 258. It is not a part of the Gospel 263. Is no Scripture test oâ— visible Saintship 274. 275 276 c. 281. No declaration or profession of Christ made by it unto the world 283 284. c. Administred in Rivers and in cold seasons prejudicial unto health yea and life it self 39. Three kindâ— of Baptism besides Water-baptism 236. Whether Christ be put on by Baptism 285 286. How it saveth 302 303. Whether it be a part of the Gospel ministration 327. Whether it contributes towards the receiving of the Spirit 327 328 c. Requireth no active principle in the subject in reference to the reception of it 241 338. It is still in force 349. although the arguments to the contrary have not been well answered by any Anti-pado-baptist 231 232. Why called the Baptism of Repentance for the remission of sins 380 381. Whether and how rewardable 353. Why described as relating onely unto persons of discretion 372 373. How rewardable without Faith 153. What it must be that qualifieth for it 380 Adult baptism a seminary of confusion in Churches constituted 32. Amongst persons born of Christian Parents not consistent with the Gospel rule of Baptizing 70 71 72 c. Baptism administred to non-beleevers 112. 113