terms how or after what manner this Covenant and the Grace in it is communicated or imparted unto us it is reasonable to conceive that it is sealed or confirmed unto us accordingly Consectary If the nature of Baptism and the Administration thereof answers and represents the gracious Act of Christ in applying himself unto us then ought water by which Christ with his washing cleansing and purging grace is represented be first applied unto the body or person of the baptized and not this to it in as much as Christ first comes in his promise and grace unto the soul and not the soul unto him So that such an administration of Baptism wherein the water is first applyed unto the body as it is in sprinkling or pouring water on the baptized is much more agreeable to the nature and import of it then that wherein the body is first applied unto the water which is done by dipping CONSIDERATION XLIII NO kind of washing if we speak properly is performed or made onely by the application of the thing to be washed unto the water but by the application of water unto it Proof A man is not said to wash his hands when he onely dipeth or putteth them into the water but when he applyeth water to the one hand with the other until the soil be dissolved whether he plungeth them into the water or no. The spiritual washing as well from the guilt as from the defâ—lement of sin is not accomplished or made by the application of the heart or soul unto Christ or his bloud but by the applying of Christ and his bloud unto these Let us saith the Apostle draw near with a true heart in full assurance of faith having our HEARTS SPRINKLED from an evill conscience and our bodies washed with pure water Heb. 10. 22. The sprinkling of the book and the people mentioned c. 9. v. 19. and so the sprinkling of the Tabernacle and all the vessels of the Ministery v. 21. was not effected by any application of the Book People Tabernacle or vessels unto the bloud wherewith they were sprinkled but by the application of the bloud unto them by way of sprinkling Semblably when the heart is sprinkled from an evill conscience i. e. is washed or cleansed from the guilt or stain of sin this is not to be conceived as done by applying the heart unto the bloud of Christ but on the contrary by an application of this bloud unto it And to note this by the way some conceive and this not improbably that the sprinkling with bloud under the Law did typically prefigure or correspond with the Baptismal sprinkling with water under the New Testament Consectary If no kind of washing properly so called be performed onely by the application of the thing or person unto the water but of the water unto these then is that administration of Baptisme which is made by dipping onely Heterodox and unproper there being no washing of the body in or by such an administration CONSIDERATION XLIV Dipping naked and without garments especially of women by or amongst men is not onely un-Christian but uncivil also and repugnant to the Law of nature Again Dipping with garments is repugâ—ant to the Law of Health and Self-preservation Proof Nature it self teacheth us the truth of the former part of the Consideration and that it is a far greater shame for women Tum quoque cum caderet partes velare tegendas Cura fuit castique decuâ— servare pudoris Ovid. Met. to be seen of men naked then it is to be shorn or shaven Reason and frequent experience teach in like manner the truth of the latter part To persons of weak sickly and tender constitutions to be dowzed in cold water must needs be as the shadow of death unto them how much more when the coldnesse of the water shall for a time be as it were close bound unto their bodies by their cloaths full of water How many are there who cannot so much as put their hands into cold water or touch a wet linnen cloath without certain prejudice to their health And however Baptists of the new order abhominate the saying as the Jews did the imputation of murther charged upon them by the Lord Christ yet it may truly at least beyond all reasonable contradiction be said that unto many their burying under water hath hastned their burial also under earth Instances not a few may be given of persons who in all probability laid the foundation of their approaching death in the waters of a Baptismal dipping and of many more who sew the seeds of many after sicknesses weaknesses and distempers as of coughs Catarrhs Squinancies Appoplexies Consumptions c. in the same waters Nor is it pertinent here to alledge that some upon their Baptismal dipping have not onely been â—ree but freed from bodily maladies c. For 1. The common saying is true That which is one man Physick may be another mans bane or poison I easily beleeve that as the constitution and condition of the body may be going into and under water may be a natural and proper means to cure some infirmities thereof But this proveth not but that the same course or means may be threatning yea destructive to the healths and lives of others So that in respect of this different habitude of dipping in reference to bodies of different tempers and constitutions it is every whit as necessary to consult the Physitian as the Minister or Divine about the receiving it But whatever bodily cures may be wrought or rather be conceited to be wrought by Baptismal dippings certain I am that Baptism was and is non hos quaesitum munus in usus never intended by the great Founder and Father of it God to work the work either of Chirurgian or Physitian Therefore 2. The fancy or imaginative faculty in many I might say in most of those who are now upon the brink of the Baptismal waters and ready to be cast into them being extraordinarily affected raised and provoked in case some sensible alteration in the state and condition of the body whether for the better or the worse follow hereupon it is no more then what is ordinarily seen and felt by men women upon a like occasion I mean some high acting or working the imagination 3. And lastly the practise of Baptismal dipping being as was formerly argued and proved especially after Infant-Baptism superstitious and will-worship it is not otherwise like but that He who labours to uphold and cherish all the superstition in the world will stretch out his arm to the full length of it and do his best to cause signs and wonders bodily cures and other strange effects to be wrought by it or accompany it or however to be ascribed unto it Consectary If dipping naked and without garments and again dipping cloathed and with garments be both repugnant to the Law of nature in the cases and respects specified then dipping cannot be the regular or right manner of the Baptismal
ever will be to prove the contrary and the uppermost part of it to have been somewhat lower then the level or surface of the verge or bank about it which is not unusual in many waters there might be some necessity or at least a convenience as well for Philip as for the Eunuch to go down together into the water that so the former might take up water with his hand to put or pour upon the head or face of the other Besides it is as well said of Philip as of the Eunuch that he both went down into the water and came up from or out of the water But no man I presume imagineth that Philip at this turn dipped himself Therefore from the said phrases or expressions nothing can be concluded for the dipping of the other both expressions being indifferently used of and applied unto both these persons Again if the Eunuch went down into the water he could not be dipped all over by Philip and consequently could not regularly be baptized if it he supposed 1. That a regular baptizing consisteth in a total submersion or dipping of the whole body under water And 2. That it is wholly to be transacted or performed by another For he that goeth into the water dippeth himself in part neither can another be said to dip him all over except he first heaves or lifteth him up out of and above the water and then still holding his body in or between his hands gently convey or let it down into the water again To pretend that the Eunuch might have been duly baptized without going down into the water and without Philips going down likewise if Baptisme could have been duly administred either by sprinkling or by putting a small quantity of water upon his head or face as viz. by sending a servant to the Fountain to fetch a Bason or like vessel of water from thence c. to pretend thus I say amounts to little satisfaction For 1. It cannot be proved that either a bason or like vessel was now at hand Basons are not usually carried about in travell especially not in long journies 2. Suppose there had been the opportunity of a Bason or the like yet might there be several reasons though unknown to us why Philip being at liberty whether to baptize at or in the Fountain or otherwise might prefer the former So that there is nothing in the pretence specified nor in any thing expressed or recorded in the Scriptures about the Eunuchs baptizing which makes it so much as probable much lesse demonstrable or certain that he was dipped under water when baptized Nor is there any whit more in John's baptizing in Jordan or in Aenon near Saliâ— because much water was here Joh. 2. 23. to prove that John dipped when he baptized For 1. There is nothing recorded by the Holy Ghost touching the particular external manner according to which John baptized Which by the way is an argument of much satisfaction unto me that no one determinate external manner in baptizing or of managing ordering or using the water in Baptism is essential unto the Ordinance or the due administration thereof For it is the first-born of things incredible unto me that God should prescribe unto men so great and weighty an Ordinance as Baptism more generally at least is conceived to be yea and which our Adversaries begin of late to say is absolutely necessary unto justification and consequently unto salvation it self and yet not signifie or declare and this in the most plain explicit and distinct manner how this Ordinance ought to be administred in case it be supposed that there is onely one determinate manner of the administration which is regular and legitimate yea and which is so essential unto it that without it nothing but a meer nullity or humane device can be administred especially this determinate manner being such which the clearest and sharpest understanding of men of greatest worth in the Church of Christ and most diligently and conscienously exercised in the Scriptures have not been able for many generations together to discern or discover 2. Neither is there the least intimation any where given in the Scripture that the reason why John made his first choice of the River Jordan for his Baptismal station or residence or his second of Aenon where much water or rather many waters was that he might have water enough to dip all those that came to be baptized of him over head and ears Therefore this is but a matter of humane conjecture onely and this not very probable neither For 1. It is not like that a reason of this consequence would have been left to humane divination being so worthy of God's own pen were it or had it had been a truth 2. Though it be said that in Aenon where John last baptized there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—ny waters yet this proveth not that there was any place within the compasse of these waters of a sufficient depth for the dipping of a mans body all over The expression probably importeth a confluence or meeting together of several rivelets or small currents from several springs near adjoining which it is like did over-spread a great surface of ground and yet were not so deep in any place as to reach up to the knees of a man We know there are many places not very far from the City where there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many waters in such a sence and consideration as this and more particularly in the ordinary Road to 〈◊〉 where in several places when springs are open there is a largâ— confluence of waters which spread themselves thin over a great planities or flat of ground for several furlongs together without being so deep in any place as to afford an opportunity to a travelling horse to drink But in many other places of the Nation there are such prospects of waters as those we now speak of which are to be seen all the year long and where the waters run continually Therefore many waters do not import so much as one mans dipping Mr. Fisher is much mistaken if learneder men be not in conceiving Aenon to be a river Baby-Baptism p. 334. Calvin with some Lexicographers maketh it a Town and Salim another scituate in the tribe of Manasseh Mr. J. Deodate maketh them both Cities Hugo Grotius and Junius conceive Aenon to be a Fountain But Mr. Fisher it seems though by swimming against the stream will have it a deep River lest his cause like a crasie vessel wanting water should strike upon the ground and founder Some who have travelled in those parts report this Aenon to be a little run or brook over which a man may almost step at ordinary times 3. If John dipped when he baptized either in Jordan or in Aenon he must be supposed to have dipped both men and women either naked or in their cloaths In some Authors I confesse I meet with both sexes naked in their baptizing but the greatest part of writers
is sufficient for the eviction of a truth 16 12. That way of worshipping God wherein a mans soul hath prospered and prospereth yet daily is not lightly to be forsaken or exchanged 17 18 13. To make any thing necessary which God hath not made such is to Lord it over the consciences of men and to usurp divine Authority pag. 19 14. The subject of an Ordinance is no part of this Ordinance 19 20 15. The Law of Nature and personal accommodation is to super-intend and over-rule Ordinances and Institutions 20 21 16. Some things being exâ—ra-essential to the nature and end of an Institution though observed in the first administration may be lawfully yea and commendably in some cases omitted in after administrations 21 22 17. Every defect in the administration of an Ordinance doth not voyd the effect of it 23 24 18. The same ground which giveth right to an Ordinance unto any one person or persons giveth the same right unto all in whom it is found 24 25 26 19. It is not necessary that Signs Seals or Sacraments should correspond in any natural similitude 26 27 28 20. Institutions may be regularly used and observed without the observation of any circumstance not enjoyned 28 29 21. He is superstitious and a wil-worshipper who placeth Religion in any circumstance or observationont prescribed by God 29 30 22. Sacramental engagements the more early imposed or taken up are so much the more improveable binding also 30 31 23. Adult Baptism a seminary of contentions in constituted Churches 31 32 24. Infant-baptism more edifying both to the Church and to the baptised themselves when come to years of discretion 32 33 25. Children admitted unto Baptism in the daies of Christ and of the Apostles 33 26. Baptism a Seal under the Gospel of the righteousnesse of Faith as Circumcision was under the Law 33 34 27. Church-membership a gracious priviledge vouchsafed by God unto Children under the Law 35 28. The Children of the Jews were involved together with their Parents in their rejection from God 36 37 29. The Jewish children were baptized into Moses as well as their Parents 37 38 39 30. The door of entrance into the Christan Church is more easie and accommodate for children then it was into the Jewish Church pag. 39 31. The Baptism of Children born of Christian Parents was not deferred until adultness of yeares in the Apostles daies 40 41 32. Infant-church-membership was no Levitical ceremony nor abolished by Christ 42 43 44 33. Infant-baptism was practised by such Christians who conversed if not with the Apostles yet with their disciples 46 47 34. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize frequently signifieth any kind of washing or rinseing even where no dipping is 47 35. The derivative verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never in the New Testament used to signifie the act of dipping but the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only pag 47 48. As on the other hand the Sacramental act of baptizing is never expressed by the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the frequentative or derivative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 36. The administration of water-baptism is very frequently expressed by a baptism with water seldom or not at all by a baptizing into water 48 49 37. No Baptismal administration can regularly be performed either in whole or in part by the person who is baptized 50 51 38. The water wherein the Eunuch was baptized was not deep enough for dipping 51 52 39. Baptizing with the Holy Ghost and baptizing with Water expressed in the Scriptures by one and the same preposition 52 53 40. To pour water on the body of the person baptized doth more significantly resemble burial then the dâ—pping into water doth 53 54 41. The nature of Baptism representeth the gracious act of Christ applying himself unto us 54 55 42. No kind of washing is performed or made onely by the application of the thing to be washed unto the water but of the water unto it 55 56 43. Dipping either naked or cloathed inconvenient 56 44. To dip or wash all over was the practice of Idolatrous nations 58 45. It cannot be proved that any Baptismal Administration recorded in the Scripture was performed by dipping but is exceeding probable that many were performed without it 59 60 c. 46. The baptizing children of Christians ordinarily at years of discretion is inconsistent with the Gospel rule for baptizing 70 71 47. The custom of adult Baptism amongst thâ—se born in the Church first entered into the Church by unhallowed door and was entertained when practised upon unwarrantable and Popish grounds 73 74 48. The generation of men commonly known by the name of Ana-baptists have alwaies been injurious to the Gospel 75 76 c. 49. The wrath of God hath been from time to time revealed from heauen against the way of Ana-baptism and those who unrepentingly have walked in it 80 81 c. 50 It hath very seldom been known that any opinion or practise though never so wicked uncouth or absurd was ever set on foot amongst Christian Professors but that it gathered a considerable number of Proselytes to it 89 51. By-opinions and practises which bear or seem to bear hard upon the flesh are apt to take with four sorts of persons 90 91 52. No kind of Sect have more generally been more hardened in the way of their errour or more un-perswasible out of it then those who have been able to pretend the plain Letter of the Scripture though misunderstood for their opinion or practise especially when a letter of like plainess cannot be produced against them 91 92 53. When men and women are inordinate in valuing or prizing an erroneous whether opinion or practise there is the less hope of reclaiming them from either 92 93 54. Aâ— the Scripture sometimes under the word MEN comprehendeth Women as well as Men yea and sometimes Children also so under the expression MEN AND WOMEN it more frequently comprehendeth Children 94 55. It is lawful yea commendable for beleevers to devote separate and design their children whilst it is yet early with them even from the conception and the womb to the service of God and Jesus Christ pag. 95 96 56. The truth of an Ordinance or Gods approving or allowing of an Ordinance as his cannot better be estimated or known then when he blesseth it unto those who receive it 96 97 57. Baptism received in Infancy and this without dâ—ppiâ—gâ— is neither a nullity nor device or institution of man 97 98 58. Baptism as all types and typical Ordinances is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which are instituted and given for some greater things sake than themselves 98 99. The Contents of the latter part of the ensuing Discourse according to the respective Sections thereof 1. STicklers about Baptism now and about Circumcision of old compared Sect. 2 2. The present controversie not properly
the Shew-bread which was not lawful for him to eat neither for those that were with him but for the Priests only Mat. 12. 23. And the Reason of this Conclusion is evident For if the far greater number both of matters of Faith or things to be beleeved and likewise of matters of practise or things to be done be matters of inference consequence and deduction from the Scriptures and not of literal or express assertion which is an unquestionable truth and hath in part been proved already it follows with an high hand of evidence and truth that they who are more defective less experienced less understanding then others in drawing Conclusions from Premisses must needs be more ignorant then others as well of the one as the other I mean of the mind of God as well in matters of faith as of practise Consectary If the more dull less experienced and apprehensive men are in drawing regular deductions and conclusionâ— out of their premises they must needs remain so much the more ignorant of the mind and will of God in many things and so be in the more danger also of denying them then need it not seem strange unto any man that the generality or far greater part of those who oppose Infant-Baptism should be ignorant of the mind of God as well concerning Baptism as many other things considering that they are inexpert in the Word of righteousness and have not through use their senses exercised to discern both good and evil I mean neither legitimate and sound deductions from the Scripture on the one hand nor those that are spurious and mistaken on the other CONSIDERATION VIII TO multiply precepts or bands of Conscience whether negative or affirmative above the number of those wâ—ich God himself in his Word hath imposed in either kind is constructively to deny the sufficiency of the Scriptures the perfection of the Law of God and to usurp his Authority Proof The truth of this Consideration is I presume every mans notion and sence For additionals are not wont to be made to things which are perfect but to that which is imperfect Nor if it be supposed that the conscience of a man be sufficiently bound by the Law of God in all cases whatsoever need there be any additional obligations in this kind Consectary If the binding of mens Consciences with more bands then those wherewith God himself hath bound them be a sin of that evil import which the Consideration expresseth then do they who impose it as matter of conscience upon men to refrain the baptizing of their Infants and again to baptize when they baptize with all under water transgress that great transgression in as much as God hath no where in Scripture either prohibited the baptizing of children by any Law or commanded the baptizing of any person by forcing thrusting dowzing ducking or dipping the whole body under water CONSIDERATION IX WHat is more fully and plainly taught by God and delivered unto the world in the Old Testament or which may by clearness of deduction be evinced from this is more sparingly and with less expressiveness delivered in the New Proof It is a word of soberness and of truth though found among Philosophers that Natura sicut non deficit in necessariis sic neque abundat in superfluis As Nature is not wanting in things necessary so neither is it abounding in things superfluous This regularness in Nature being neither penurious on the one hand nor prodigal on the other discovers an answerable property and perfection in him who is the God thereof and hath formed her in his own likeness So then what he hath with sufficient evidence and clearness declared unto us in one part of his Word he doth but like himself in not making a like declaration of it the second time Nor is the New Testament less perfect then the Old because such duties which are to be practised under this Testament as well as they were under the Old are not as plainly and expresly enjoyned in this as they are in that For both Testaments being parts of one and the same Scripture and of equal Authority that which equally respecteth the times of both Testaments and is plainly and without parable taught in the former only is as sufficiently and to all ends and purposes taught as if it were taught with a like plainness in the latter also Thus the qualification of Magistrates as that they be chosen out of the people viz. over whom they are to bear rule able men fearing God men of truth hating covetousness * Exo. 18. 21 being thus plainly taught and declared in the Old Testament there was no occasion why they should be again thus largely and distinctly mentioned or required in the New neither hath the Wisdom of God done it There is the like consideration of several other Subjects as concerning the punishment of Adulterers some special duties of Kings the regulation of Wars in sundry particulars Oaths before Magistrates c. Concerning which enough being delivered and this with clearness enough in the Old Testament we hear little of any of them in the New Consectary If there be no ground either in Scripture or in Reason why the mind of God about any particular subject when discernable enough by the writings of the Old Testament should be again particularly revealed in the New then is there a plain account to be given why the New Testament speaketh so sparingly concerning the mind of God touching the admission of Children into Church-membership considering that his mind herein was so sufficiently declared in the Old CONSIDERATION X. THey who reject or refuse to be satisfied with evident Consequences or Arguments drawn by reason from the Scriptures reject the Authority of the Scriptures themselves and his that speaketh in them Proof The reason hereof is plain viz. because whatsoever is substantially deducible from or out of the Scripture must needs be contained in the Scripture before the deduction of it made from thence otherwise it could not be truly and substantially deduced from hence For nothing can be drawn out from thence where it never was nor had any being Now whatsoever is contained in the Scripture is Scripture and of Scripture Authority Thus our Saviour himself teacheth us to call that Scripture not only which is expresly and in so many words either affirmed or denyed in the Scriptures but that also which is the fair and clear result of the Scripture He that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters * John 7. 38. the Scripture no where affirming this but virtually or consequentially only So again he chargeth the Sadduces with ignorance of the Scriptures because they held and taught that there was no See Mr Baxter Plain Scripture proof c. p. 8 Resurrection of the dead notwithstanding the Scriptures then in being affirmed no such thing in expressness of terms especially not in that place which yet our
never in Scripture expressed by a word which properly signifieth dipping but constantly by a word or words which in common acception and when applied by the Scripture it self unto other acts signifie washing indefinitely then have we no ground to beleeve that the Sacramental transaction of baptizing essentially consists in dipping or plunging the whole body under water considering 1. That the tearm or word whereby this transaction is held forth by God in the Scripture doth not properly at least not determinately import or signifie dipping or plunging 2. That no other thing relating to this transaction mentioned in the Scripture doth enforce us to such a notion or conception of it as will be shewed ere long CONSIDERATION XXXVI THe administration of water-baptism is frequently in Scripture expressed by a baptizing with water seldom or not at all by a baptizing INTO water Proof Luk. 3. 16. John answered saying unto them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I indeed baptize you WITH water Act. 11. 16. But I remember the Word of the Lord how he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. John indeed baptized WITH water but you shall be baptized with the Holy Ghost And in all those places where baptism is said to be administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mat. 3. 11. Mar. 1. 8. Joh. 1. 26. 31. 33. the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with and is accordingly so translated in all these places and is of like signification in many others and must be so rendred likewise As for that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 1. 9. 1. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as is else where observed frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt IN a City called Nazareth Mar. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was noysed that he was IN the house Mar. 2. 1. to omit many others 2. If we make any difference between baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must of necessity grant that there were several ways or manners of baptizing For it is expresly said Mar. 1. 5. that all the people that came unto John were baptized of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the River Jordan Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but the same Consectary If Baptism may be truly and properly said to be administred or performed WITH water then may it truly and properly be administred or performed without dipping or plunging as viz. by washing or any application of water to the body of the baptized Yea it is altogether uncouth and improper to say that a man is dipped or is to be diped or plunged WITH water and so to make John say I indeed baptize you with water if by baptizing be meant dipping or plunging CONSIDERATION XXXVII THe Sacramental Act of baptizing cannot be câ—mmâ—diously for the understandings of men signified or exprest by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be supposed that it properly signifieth to dip Proof The reason of the truth of this Consideration is because dipping if this be requisite in Baptisme as it must be at least ordinarily and where the Law of mercy doth not interpose if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to dip doth expresse but the one half of the Sacramental transaction of Baptism For he that onely dippeth a person man or woman in the water can hereby perform but one part or the one half of the Sacramental act or transaction of Baptism because this transaction is not finished or compleated until he who hath dipped hath again undipped or raised lifted the person diped out of the water Now it being certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to undip or heave out of the water it is in no degree probable that the Holy Ghost should expresse that Sacramental transaction which we call by the name of Baptism by this word in case it be supposed that un-dipping or lifting out of the water be a part of it and this as material and necessary and significant as dipping it self is which I presume is the sence of those who are baptized into the conceit of a necessity of water-dipping Consectary If the Sacramental transaction of Baptisme cannot be commodiously nor with any tolerable conveniency of import signified or expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case it be supposed that it properly signifieth to dip then cannot this be the proper signification of it or at least it cannot be the signification of it when this transaction is expressed by it For it is in no wise to be beleeved that the Holy Ghost should give a lame or defective appellation to so great an Ordinance or institution as Baptism is or such a name which should signifie or import but the one half of it CONSIDERATION XXXVIII NO part of the Baptismal Administration or transaction ought to be performed or can be performed regularly by the person himself who is Baptized but he is to be passive under the hand of the Baptist and the Baptist onely to act in the service Proof All the Baptismal Administrations mentioned and recorded in the Scriptures are here represented unto us as managed and performed upon these terms nor is it any where to be found where any party baptized baptized himself either in part or in whole but onely that they came to be baptized desired and submitted unto Baptism Consectary If no part of the Baptismal Administration can regularly be performed by the party himself who is to be baptized but the whole businesse of the Administration is to be the work or act of the Baptizer onely then cannot dipping or plunging the body all over in water be the regular form or manner of this Administration The reason is because he that is baptismally dipt dippeth a good part of his body himself by going into the water and by standing there up to the knees middle or neck before the Baptist layeth hand on him So that that which the Baptist dippeth of his body is onely a part of it and this ordinarily I suppose but a small part neither He that properly dippeth must of necessity hold some part of that which is dipped in his hand or with some instrument in his hand Therefore he that is baptized by dipping cannot be reasonably thought to be regularly baptized unlesse he be with clean strength heaved and lifted up into the air by the Baptist and so gently let down into the water the hand of the Baptizer not taken off from him all the while CONSIDERATION XXXIX THe water wherein or wherewith the Eunuch was baptized by Philip Act. 8. 36. was not so deep as wherein he could be dipped or plunged all over Proof Hierome who lived several years at Hierusalem then it seems called Aelia and was well acquainted with the country of Judea and parts round about and accordingly wrote a book intituled De Locis Hebraicis in this Book reporteth that in the Tribe of Juda
about twenty miles from Hierusalem in the Road towards Hebron there is a village or Town called Bethsoron near unto which there is a Mountain at the bottome or foot whereof there is a certain spring or Fountain where the Acts of the Apostles relate that the Eunuch of Queen Candace was baptized by Philip. a Et est hodie Bethsoron vicus euntibus nobis ab Aeliâ Chebron vicesimo lapide juxta quem fons ad radicis montis ebulliens ab eadem in qua gignitur sorbetur humo Et Apostolorum acta referunt Eunnchum Candacis Reginae in hoc baptizatum â Philippo Eusebius before him had affirmed the same and Bedâ— some hundreds of years after him reporteth the said village then remaining consenting with the two former touching the baptizing of the Eunuch in the said spring or Fountain Our Country man Mr. Sandys who travaild through these places mentioneth his passage by Bethzur being in the upper way between Jerusalem and Gaza Where saith he we saw the ruines of an ample Church below that a Fountain not unbeholding to art whose pleasant Waters are forthwith drunk up by the earth that produced them Here thâ—y say that Philip baptized the Eunuch whereupon it retaineth the name of the Ethiopian Fountain And no quâ—stion but that thâ— adjoyning Temple was erected out of devotion to the honour of the place and memory of the fact b Sandys Travails lib 3. p. 142. The Holy Ghost himself seems to point out the inconsiderableness of that Fountain or water after which we are now inquiring And as they went on their way saith he speaking of Philip and the Eunuch travelling together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They came unto ACERTAIN WATER or as our English Dialect would best expresse it unto a kind of water Act. 8. 36. The description or expression here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the water spoken of not to have been any river much lesse any deep River nor other water known by any name but some small spring or fountain onely Consectary If the water wherein the Eunuch was baptized Act. 8. 36. was so small and shallow that he could not be dipped over head and ears in it it undeniably follows that then such dipping is of no necessity in or to a regular baptizing CONSIDERATION XL. BAptizing with water and baptizing with the Holy Ghost are expressed by one and the same Praeposition in the Scripture Proof Mark 1. 8. John speaking of the difference between his Baptism or rather of that administration of Baptism which he exercised and the administration of that Baptism which is poâ—ropriate unto Christ expresseth himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I indeed have baptized you WITH water but he shall baptize you WITH the Holy Ghost See also Mat. 3. 11. John 1. 33 were we find both Baptisms in like manner expressed a Tit. 3. 56. God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be poured out upon us following the resemblance of water poured in the washing of Baptism Nor can that phrase rationally admit another construction Act. 1. 5. when our Saviour promiseth hâ—s Disciples they should be baptized with the Holy Ghost not many days after as John baptized with water As they were baptized by the Spirit so they were baptized with water for so the proportian requires And therefore it is an utter mistake to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the dipping into the water when the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most frequently with the Hebrews and generally amongst the Grammarians notes onely the cause or instrument c. Mr. â—h Hooker Survey of summe of Church Discipline Part 3. c. 2. p. 31. Consectary If both Baptisms the one with water the other with the Holy Ghost be expressible by one and the same Preposition which importeth one and the same manner of their respective transactions then is that Baptism which is with water performable as well or rather by pouring water on the baptized as by dipping into the water considering that they who are baptized with the Holy Ghost are no where said to be dipt or plunged into the Holy Ghost but to have the Holy Ghost poured on them Act. 2. 17. 18. Act. 10. 45. CONSIDERATION XLI TO pour water upon the body or flesh of the person baptized carrieth in it a more significant resemblance of the act of burying then a dipping into water doth Proof Mr. Thomas Hooker appeals unto the judgment of sence it self whether this Consideration be not a truth The applying saith he and casting the water upon the body best resembles the nature of burial as sence will suggest the dipping of the body into the dust doth no way so lively resemble burial as the casting dust and mold upon it a Suruey of the summe of Church discipline Part. 3. c. 2. p. 32. And the evident truth is that the thrusting or putting of the body under or into the Earth as suppose into the dust or into a grave hath little or nothing of the nature or property of a burial in it in comparison of a casting earth upon it A corps is not properly buried by being put into a grave but by having Earth cast upon it whether it be put into a grave or not Burial doth not consist in an application of the body to the Earth as in an application of Earth unto the body Consectary If the pouring of water upon the body of the person to be baptized carryeth in it a more significant resemblance of the act of burying then the dipping it into water doth then is that baptismal administration which is made by dipping less representative of a beleevers being spiritually buryed with Christ then that which is performed by pouring or casting water upon it CONSIDERATION XLII THe nature of Baptism and the Administration hereof answers or represents the gracious Act or work of Christ in his application of himself unto us Proof It is acknowledged on all hands at least vertually and consequentially if not formally and expresly that the great end of Baptism and of the administration of it is to confirm and seal the Covenant of grace by Christ For he that granteth that Baptism signifieth the death of Christ and so the Covenant in his blood and yet denyeth that it sâ—aleth this death or Covenant speaketh contradictions For God cannot signifie any thing unto me or any man but what hath reality and truth of being and therefore his very signifying of a thing unto me is in the proper tendency or import of it a confirmation or seal of the reality truth and certainty hereof Now if the nature and end of Baptism be to seal and confirm unto men the Covenant of grace by Christ it must needs be conceived to answer signifie or point out the gracious Act or Work of Christ in applying himself unto them And look upon what
Administration The reason is because God hath not subjected the Law of nature to the Law of any â—eremony or institution whatsoever but on the contrary hath subjected the respective laws of all ceremonies and institutions unto this a See §. 8. of the secâ—nd part of â—hâ— discourse and Watâ—r-dipping p. 5 6 7 CONSIDERATION XLV â—T was the manner and practise of Heathen Nations and Pagan Idolaters before Christs time to dip or wash all over the bodiâ—s of those who desired to be initiated into the superstitious and Idolatrous services of their Idolâ—â—ods Proof The truth of this Assertion is asserted by several Authors as well of the Pagan as Christian perswasion They who desire a more particular information hereof may please to consult the Commentaries of Hugo Grotius upon these words Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing them where having himself first affirmed that the custome we speak of was practised among the Jews when any person turned from the worship of false Gods unto the true and again that it was used among prophane Nations likewise of old b S 〈…〉 Ostendiâ—â—us apud Judaeos moris â—isse ut Baptiâ—â—renâ—uâ— qâ—i se à falsorum Deorum cultu ad cultum unius Dâ—i convertebant Sed apud Gentes etiam prophanâ—s usurpatum antiquitùs fuit ut qui iâ—itiari vellâ—nt toto corpore prius ablueâ—entur c. he subjoins the testimony of sundry Authors for the confirmation of this latter Consectary If Dipping Religion-wise was by the Jews practised upon their own account and without direction and command from God and much more if it were practised by Pagan Idolaters and those who worshipped the Divel and this before Baptism was practised among Christians then is it at no hand probable that God should prescribe or enjoin the same practise unto those that should worship him and beleeve in his Son Jesus Christ The reason of this consequence is because God hath never been wont to learn of men much lesse of Sathan or his followers how to be worshipped himself or what services to prescribe unto his worshippers It hath indeed been observed long since that the Divel is Gods Ape and borroweth many things from him for the regulating adorning and compleating of his own worship but it never entred I suppose into any Christian mans heart to think that God should borrow any rite or ceremony from Sathan wherewith to accomplish his worship Yea we read in the Law that God expressely forbad his people the use of several rites and practises used by Idolaters and this for this very reason because they were used by them Lâ—vit 18. 3. Deut. 12. 30 31. Deut. 18. 14. Herewith compare Mat. 6. 31. 32. CONSIDERATION XLVI IT cannot be proved from the Scriptures that any Baptismal Administration recorded there was performed by dipping but it is exceeding probable that many of these Administrations were performed without it Proof Concerning the first part of this consideration I freely acknowledge that it is the sence and opinion of many learned men both of ancient and modern times that in Christs and the Apostles days the Administration we speak of was ordinarily in Judea and the hot countries neighbouring thereunto performed by dipping the whole body under water Yet I am all thoughts made that whatever ground they have or may have otherwise for this opinion they have nothing demonstrative or firmly concluding from the Scriptures to evince it That those metaphorical expressions of the Apostle Buried with him by Baptisme Rom. 6. 4. Col. 2. 12. amount to no such proof hath in two of our preceding Consideratâ—ons been argued That neither of these expressions about the baptizing of the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated they went down both INTO the Water And when they were come up OVT of the Water Act. 8. 38 39. prove the Eunuch to have been dipt under water in his baptizing hath been in part if not sufficiently proved already where by the testimony of more then two competent witnesses as likewise by Scripture insinuation it self we found the water wherein he was baptized to have been too shallow to entertain him upon such terms But besides when it is said they both went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always or necessarily in this place signifie into but sometimes unto which signification is as proper here as the other so that the clause may be rendred and they both went down to or VNTO the water i.e. to the waters side The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth to or unto and is accordingly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. I am not sent but TO or VNTO the sheep c. Mat. 15. 24. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VNTO himself Colos 1. 20. So also That you may be filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or rather unto as Beza rendreth it a Vt impleamini A D omnem usque plenitudinem illam Dei all the fulnesse of God Eph. 3. 19. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went unto Lydia as Beza again translateth b Introierunt A D Lydiam Act. 16. 40. Once more every Scribe which is instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VNTO the Kingdome of Heâ—ven Mat. 13. 52. to omit many other places Again for the latter clause And when they were come up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OVT OF the Water the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be as as well translated FROM as out of For this signification of it is most frequent and obvious in the New Testament and our English Translation accordingly owneth it in very many places They who doubt hereof may consult the original in these Texts with many others for their satisfaction Luk. 1. 71 and again v. 7 8. Luk. 20. 4. twice Joh. 19. 12. Joh. 21. 14. Act. 14. 8. Act. 15. 21 as Beza rendreth and v. 29. Act. 17. 3. and 31. Act. 22. 6. and v. 17 Act. 27. 34. Rom. 1. 17. Rom. 4. 24. Rom. 6. 4. and v. 9. and v. 13. and v. 17. c. It would be tedious and needlesse so much as to point at all those places where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are found in the signification import of our English particle from And being so translated in the clause in hand as very commodiously and without any hardnesse at all of construction it might be for it is as proper to say when they came up from the Water as when they came up out of the Water here would be no footing nor colour of footing whereon to argue the Eunuchs diping when he was baptized Yea own we the two English translations of both the clauses now under consideration yet can there no convincing argument be drawn from them either divisim or conjunctim to prove that Philip dipped the Eunuch when he baptized him For supposing the water to have been very shallow for the proof whereof more I beleeve hath been said then
judge it more Christian and meet to allow them their apparel for a covering to their nakednesse at such a time And if it could be proved that John baptized both men and women naked and both in the presence and sight of either the very retriment and dreggs of all sects at this day amongst us the Ranters I mean might take a plausible occasion to glory in a very honourable Father and Founder of their Order Nor can it reasonably be thought that John should baptize all that came unto him with their garments upon them in case it be supposed that he dipped them all under water when he baptized them For we do not read of any spare garments brought along with them by those who came to be baptized nor yet of any shifting or changing garments either before or after baptizing nor is such a thing in it self in any degree probable and yet more improbable it is of the two that men and women how weak and tender soever should travel several miles in their cloaths soaked and steeped and as wet as water could lightly make them 4. It apposeth my reason yea and imagination it self to conceive how so many thousands such vast multitudes of people as the Sciptures overtureth had recourse unto Joâ—n day after day to receive baptism from him could be baptised of him if it be supposed that they were singly and apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man by man and woman by woman dipped by him If Andrew reasonably judged 5 Barley loaves and 2 small fishes so insufficient disproportionable a provision for 5000 men as to demand but what are these among so many much more have we reason to demand concerning John what was John among so many thousands of men and women as came unto him to be baptized if he could not baptize them without dipping them Upon this supposition the task which he performed in baptizing required the strength not of a man but of stones or of Mountains to overcome it Besides must he not be supposed to have stood deep in water from morning untill night for several days together which that he did or was able to do and yet live I must borrow the Faith of some easie Beleever to beleeve Other circumstances there are too many to be insisted upon at present which make it an invinceible difficulty to my Faith to beleeve that John put under water the whole bodies of all those whom he baptized That may be remembred by the way that neither do we read that John's Disciples ever baptized though the Disciples of the Lord Christ did nor that John in or about his entrance upon his work of baptizing when it seems his labour in this imployment lay heaviest upon him had any Disciples in that notion and relation of which we now speak at all Nor is this latter in it self so much as probable 5. And lastly we read Joh. 3. 22. that the Lord Christ continued some space of time baptizing in Judea Now if we may beleeve the Geographical descriptions of this land which are presented unto us from several hands there were few or no rivers or waters in it of any considerable depth but onely brooks or smaller rivers Therefore it is not like much lesse certain that the Disciples of Christ here had the opportunity of dipping men when they baptized them much lesse that they made the Administration by dipping Thus we see how weak and faint the conjecture is which presumeth that the reason why John made choice first of the River of Jordan and then of Aenon where many waters are said to have been for his Baptismal station was that he might have a convenience of deep waters for the dipping of those who came to be baptized Nor doth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Christ is said to have been baptized of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 1. 9. at all prove that he was dipped by him into Jordan For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. signifieth no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. and Mat. 3. 6. where all the people that came unto him are said to have been baptized of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the river Jordan unlesse it shall be said that Christ was baptized after one manner and the rest of the people after another and so that Baptism may be administred this lawfully and without breach of any rule after more waies then one in respect of ordering or using the element of water in or about the said Administration 2. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequently and so acknowledged by Mr. Fisher himself a Mr. Fisher Baby-Baptism p. 332. used in the sence and signification of the preposition ' EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he dwelt in a City called Nazaret Mat. 2. 23. That this is the true grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN which or wherein ye stand 1. Pet. 5. 12 Again Thou wilt not leave my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN Hell Act. 2. 27. Yet again my children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN bed with me Luk. 11. 7. to omit others Now John's baptizing men IN Jordan is no more a demonstration of his dipping them over head and ears in Jordan then a mans being in a bathe or in a river proveth him to be over head and ears in either So that the reason assign'd why John was drawn to baptize in Aenon by reason of the many waters there and so why he baptized in Jordan viz. that he might have sufficient dippage is a very uncertain yea improbable conjecture But 3. And lastly for this the reasons of greatest probability in my understanding why John chose to baptize where plenty of water was were these two haply amongst others the one respecting the commodiousnesse of the external work or act it self of baptizing the other to accommodate the spiritual design or purpose of God in Baptism For the first It may well be presumed that before John entred upon the work of Baptizing it was made known to him by God or otherwise that he apprehended the thing very likely to come to passe that vast multitudes of people from several parts would from day to day have recourse unto him to be baptized In this respect it concerned him to project and find out the best method and means he could to accommodate himself in so great a work as well in point of ease as of expedition or dispatch Now the work of Baptizing being to be performed with or by water and the numbers very great of persons to be baptized by him it was very proper and expedient for him to make choice of such places for this work where many persons might with convenience be so postured and disposed of that he passing along by them in the water might whether with his hand onely or with some instrument for the purpose cast water upon them In such a way as this where there are tracts of water
commodious for any considerable space together for people so to stand whether in the brink or verge of the water or else near to it that a person going along by them in the water may cast water upon them many thousands may be baptized within the compasse of a day or lesse Whereas to dip every person apart when there are several thousands to be baptized and but one to baptize is in the ordinary phrase an endlesse work The common exception which Mr. Fisher and others of his judgement insultingly make against this method or manner of baptizing in terming it a rantizing not a baptizing is pedantique and makes onely a sound without substance To argue that sprinkling with water is not a baptizing because it is a rantizing is such a kind of reasoning as this Socrates cannot be a living creature because he is a man Bucephalus is not a beast because he is an horse These are strange kinds of arguings wherein the genus is denied upon the account of the species or because the species is affirmed The Sacramental rite or Ordinance best known by the name of Baptisme is therefore in the Scriptures ordinarily thus called I mean Baptism and the administration of it a Baptizing because it is a generical term and more comprehensive then rantizing or sprinkling and importeth as hath been shewed any kind of washing whether by sprinkling or by pouring on water or by applying water to the thing or person to be washed after any other manner And washing being that externality which was chiefly minded by God in the administration of Baptism it is not material by or with what species or particular kind of washing it be performed And Calvin accordingly though his opinion be that at first it was administred with the submersion of the whole body under water yet placeth little in this modality of it and supposeth the administration of it in another manner as suppose by sprinkling pouring on water or otherwise to be no digression from the institution and rule of Christ a Ex his verbis colligere licet Baptismum fuisse celebratum a Johaune et Christo totius corporis submersione Quanquam de externo ritu minus anxie laborandum est modo cum spirituali veritate ac Domini instituto ac regulâ congruat Calvin in Joh. 3. 22. 23. But besides what the Scripture exhibiteth in favour of Baptismal sprinkling or pouring on water as the typical applications of bloud as well to persons as things under the law which were made for the most part by sprinkling it and sometimes by putting it on or anointing with it Exod. 12. 7. Exod. 29. 12. 20. Levit. 4. 7. Levit. 8. 23. 24. Levit. 14. 14. Levit. 16. 18. So again those prophetical expressions found in those two great Prophets Esa and Ezekiel the former prophecying of Christ that he should SPRINKLE many nations Esa 52. 15. the latter that God would sprinkle clean water upon the Church Ezek. 36. 25. or as the former translation read it I will pour clean water upon yâ—u which expressions are unquestionably allusive unto or rather expressive of the manner wherein Nations should be baptized into the obedience and service of Christ besides I say all the Scripture affordeth upon such accounts as these in countenance of sprinkling or pouring on water in baptizing the difficulties which attend Baptismal dippings are so insuperable and irreconcileable with the Law of nature and in this respect with the written Law of God it self at least in many cases formerly specified that either sprinkling or pouring on water must be allowed in the Administration of Baptism or else no Baptism administred at all This for the first reason why John made choice of such places for his Baptismal quarters where plenty of water was to be found Herein he consulted expedition and dispatch in his work of baptizing The latter reason of such his choice might respect as we said the spiritual and great end of Baptism which was and is to set forth commend and confirm the abundant Grace of God in cleansing men as well from the stain and filth as from the guilt of sin by Jesus Christ Now this grace of God being Sacramentally signified or represented by the element of water in Baptism the sight or beholding of a fair and large prospect of this element at the time of their baptizing might occasion or raise so much the greater and more lively apprehensions within them of the great aboundance of this grace of his towards them Whether these either one or both be the true reasons or no of John's pitching his Baptismal Tent so near unto rivers or currents of water most certain it is that both the one and the other are of a more reasonable and probable calculation then that which maketh conveniency of dipping the ground hereof This is a dull and spiritlesse conceit as hath been shewed And thus we have given a large and full account of truth in the former part of the Consideration last propounded which affirmeth that it cannot be proved from the Scriptures that any Baptismal Administration recorded here was performed by dipping For I know nothing pleaded by any man to prove the contrary beyond what hath been now answered We shall not need to insist upon any proof of the latter part of the Consideration which onely beareth that it is exceeding probable that many of the said Administrations were performed without dipping For if so be there be so little probability as hath been argued that so much as any one of these Administrations were performed by dipping there must needs be a like or rather a far greater degree of probability that some of them at least have been performed without More especially where we read of great multitudes or of several thousands baptized together or at one and the same time it is hardly reconcilable with the lowest terms of probability to imagine that they were all dipt And those arguments and reasons by which the dipping of the Jaylour and his house when they were baptized is indeavoured to be salved are not worthy reasonable or considering men It was about midnight when they were baptized Act. 16. 33. with v. 25. and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straiâ—way or immediately upon the washing of Paul and Silas their wounds or stripes It is but an hungry shift to suppose that the Jaylor might be provided with some vessel fit for bathing and washing the whole body If this be supposed it must yet be super-supposed that there was a sufficient quantity of water at hand to fill it or else the former supposition will not do the feat If this also be supposed it must yet further be supposed likewise that they were dipped either naked or with their garments on them The former of these is an hard supposition and will not I suppose down with sober men If the latter be supposed it must be supposed yet again that either they shifted themselves out of their wet garments
into drie before they spread a Table and set meat before Paul and Silas or else that they performed this Christian service with their garments full of water and dropping To suppose this latter requires zeal without knowledge to suppose the former requires the faith of those that can beleeve what they please without asking any question for conscience sake For the context will hardly allow them so much time between their being baptized and the performance of this service as was necessary for their shifting However we clearly see what a long story of uncertainties yea of improbabilities must be compiled and beleeved before we can reasonably come to beleeve that the Jaylor and all his were dipped when baptized Nor is it easie to conceive where so much water should be in or about Hierusalem which might suffice for the baptizing of 3000 persons within the space of about half a day probably in a lesser time if this be a true saying no dipping no baptizing How slender and faint the appearance of truth is in that Doctrine which teacheth the dipping of the Eunuch by Philip when he baptized him was lately under consideration The amount of the whole is that it is by many degrees more probable that no Baptismal Administration mentioned in the New Testament was performed with dipping then that all the said Administrations here recorded were performed after such a manner Consectary If this be the fairer probability of the two then can there no firm argument no nor yet any competently probable be The fifth Head of Considerations rising up agaiâ—st adult Baptism ordinarily administred re-baptizing drawn from the Scriptures to prove dipping essential to baptizing CONSIDERATION XLVII THe Baptizing of the children of CHRISTIANS ordinarily at years of discretion is utterly inconsistent with the rule of the Gospel for baptizing Proof The rule of the Gospel concerning the time and season of Baptizing is that Baptism be administred without delay unto persons when they are first made Disciples This to be the Gospel rule for the regulation of the time of baptizing is so evident from many expresse and clear passages of the Gospel it self that it is I presume owned in this capacity and subscribed by Ana-Baptists themselves Or however it is abundantly evinced by others to be such a Mr. Baxter Plain Scripture Proof for Infants Churchmembership p. 126. 127. Now that that practice of baptizing which the Consideration specifieth is utterly inconsistent with this rule is above all reasonable contradiction made good by this argument viz. because it cannot ordinarily be known or however is not ordinarily known when or at what time the children of Beleevers are first made Disciples unlesse that they will grant that they are Disciples from the womb which will altogether as much and as manifestly endamage their cause That the children we speak of do ordinarily professe a beleeving in God and so in Christ long before they come to any adultnesse of years many of them at 3 4 or 5 years of age yea and some sooner is generally known to us but when or at what time a principle of Grace or Faith is first wrought in them is altogether as unknown Therefore if the children we speak of ordinarily be not baptized untill years of discretion it is impossible that the Gospel rule concerning the time of baptizing should be observed or obeyed in their Baptism The Scripture it self gives large and frequent testimony unto this argument yea and experience it self super-sufficiently ratifieth it If any man yet questioneth the truth of it he may please to repair for satisfaction to pag. 127 128 c. of the Discourse lately mentioned where there is plenty of it to be found Consectary If the Baptizing of Beleevers children ordinarily at years of discretion be utterly inconsistent with the observation of the Gospel rule concerning the time and season for Baptizing then is the practise unquestionable sinfull and displeasing unto God CONSIDERATION XLVIII THe way and practice of Re-baptizing or of baptizing upon those terms on which those who are best known amongst us by the name of ANABAPTISTS do baptize and are baptized and do most importunately injoin others to be baptized also cannot be justified or evinced so much as lawfull much lesse necessary by the word of God Proof It neither yet hath been proved nor is there in the Scriptures whereof to make any competent proof that persons once initiated or consecrated by water unto the obedience and service of Jesus Christ ought to be by water consecrated to the same service the second time That passage Act. 19. 3. 4. 5. which some would draw to such a sence as this is of quite another interpretation as hath been substantially argued and evinced by many a M. Rogers Treatise of Sacraments Part. 1. p. 13 Franciscus Junius ad Act. 19. 5. Georgius Konig Vindiciae Sâ—â—rae Disput 30. p. 534 535. Those words v. 5. And when they heard this they were baptized in the name of the Lord Jesus are part of Paul's speech to the Ephesine Disciples in which v. 4. he openeth unto them the purport of John's Baptism which it seems they understood not although they had been baptized by him And that which he declareth to them in these 2 verses is this that John before he baptized those who came unto him for that end admonished them that his Baptism was the Baptism of repentance i. e. a baptism or washing instituted by God to ingage or oblige men to repentance and that they should beleeve not in him but in another who was immediately to follow or come after him viz. Christ And saith Paul when they i. e. the people who came to John to be baptized heard this i. e. had been instructed by John concerning the nature and intent of his Baptism they were baptized by him in the name of the Lord Jesus This to be the unquestionable sence of the passage is by sundry arguments from the context it self proved by several learned men who have laboured in the interpretation of it whose discussions are too large to be here inserted and are extant in their respective Authors And if it should be supposed that the Disciples here said to have been baptized by John or with the Baptism of John were now by Paul or by his appointment baptized it would rather have been said that they were re-baptized baptized again or the like then simply that they were baptized as the Galathians returning to Judaisme from which they had been delivered by the Gospel are said to return AGAIN to those weak and beggarly Elements and to desire to be AGAIN in bondage unto them a Gal. 4. 9. So those Professors spoken of 2 Pet. 2. 20. relapsing to the pollutions of the world which they had escaped thorough the knowledge of the Lord and Saviour Jesus Christ are said to be AGAIN intangled therein To pretend or say that a consecration of Infants to the service of Christ especially
If it be a sinful incroachment upon the Divine Prerogative to determine or bind the conscience where God hath left it free then are they inexcusable who press it upon men as matter of conscience either to withhold their children from Baptism or having themselves been infant-baptized to be baptized again or to baptize or to be baptized by a total submersion of the body under water in as much as God hath not determined any of these things by any Law either general or special Nor hath any such Law either in the one hand or the other been as yet produced CONSIDERATION XIV THe Subject of an Ordinance or Institution i. e. the person unto whom the Ordinance is administred or ought to be administred is no part of the Ordinance it self but really and essentially distinct from it Proof This Position is sufficiently evident without proof For if if the Subject of an Ordinance were a part of this Ordinance then in every administration one part should be administred unto another The child appointed to be circumcised under the Law was no part of the Ordinance it self of Circumcision For then when men were circumcised the administration should have been defective or maimed wanting an essential or requisite part of it Besides if the Subject of an Ordinance were a part thereof it could not be for example the same Baptism or the same Ordinance of Baptism which is administred unto a man and which is administred unto a woman For that which hath parts essentially differing from the parts of another cannot be essentially the same Nor upon the same ground should it be the same Baptism which is administred unto an hypocrite or pretended beleever only and which is administred unto a Beleever indeed For what communion hath light with darkness c. Consectary If the Subject of an Ordinance be not part of the Ordinance but somewhat really distinct from it then is Baptism or baptizing only the Ordinance of God not the baptizing of any determinate Subject whether Infant or Beleever The baptizing of the one or of the other according to circumstance may be the Will of God but the Ordinance of God if we take the word Ordinance properly neither the one nor the other is or can be CONSIDERATION XV. THe Law of Nature and of personal accommodation and safety is by the Will of God to super-intend and over-rule Ordinances and Institutions and all things appertaining to these and to supersede whatsoever in them shall at any time be found threatening or destructive either to the lives healths or well-beings of men Proof The truth of this Consideration we have sufficiently proved from the Scripture and otherwise partly in the latter part of this Discourse Sect. 8. partly also and more largely in a Treatise not long since published entituled Water-Dipping c. p. 5. 6. 7. of the said Treatise We shall not need to add any thing upon the account of proof here but desire the Reader to repair for his satisfaction in the point if he needs any to the places now directed unto Consectary If the Law of Nature and personal accommodation and safety be according to the Will of God to umpire and over-rule all things in any Institution wherein it is concern'd then could it be proved that the Baptismal Administration was constantly transacted by the Apostles or other Baptists in their days in the warmer Climates of Judea and the Countries adjoyning by dipping over head and ears in rivers or ponds of cool waters c. yet will not this prove that therefore the same Administration is to be performed upon the same terms or after the same manner in cold Countries or under the frozen Zone nor indeed any where when the person to be baptized is either in a way of reason or according to experience in like cases likely to suffer in his health or life by being dowz'd in the water CONSIDERATION XVI EVen in matters themselves of sacred Institution some things extra-essential to the nature and end of the Institution have been observed and done according to the tenor of the Institut on in the first Administration and haply in some few more immdiately succeeding which have been and may be not only laâ—fully but commendably and of conscience omitted in after Administrations Proof In the Institution of the Passover besides the eating of the Lamb at the time appointed these particulars were enjoyned and accordingly observed in the first Administration 1. That the Lamb intended for the Passover should be taken and brought home from the flock on the tenth day of the Month. 2. That it should be here kept till the fourteenth day of the Month. 3. That it should be eaten in their several houses dispersed in Egypt 4. That the blood of it should be struck on their door posts 5. That they should eat it in haste 6. That they should eat it with their loyns girded 7. That they should eat it standing 8. With their staffs in their hands c. But all these circumstances were appropriate to the first Administration or Observation of it only and were not required of the Jews in after generations when they they came to possess the Land of Canaan Neither were they nor could they at least the greatest part of them as is evident without proof be performed or obeyed by Christ and his Apostles at that Passover which he kept with them a little before his death * See Mr Ainsworth â—n Exod. 12. 6. 11. And yet it became him as himself acknowledgeth Mat. 3. 15. to perform all righteousness yea and most assuredly he did perform it So in the first Institution of the New Passover the Supper of the Lord only men were admitted unto it it was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an upper loft or chamber and towards the evening yet these particulars though recorded in the Institution and observed in the first Administration being extra-essential to the main end of the Service were very lawfully all of them the first conscienciously and as matter of duty the two latter prudentially and for convenience sake waved and layd aside by Christians afterwards Consectary If in matters of Divine Institution some things have been both commanded in the Institution it self and accordingly observed in the first Administration which notwithstanding being less relative to the standing and main end of the Institution have been lawfully yea and some of them conscientiously declined or forborn afterwards then doth it not at all follow that Baptism must or ought to be always and in all places administred in rivers or with a total submersion of the body under water though it be granted that at first it was administred in rivers yea and though it should be granted which yet never was sufficiently proved nor ever will be by the Scriptures now in being that it was at first and for a time administred with such a submersion although I find this to be the judgment both of many ancient yea and
benefit by being taken into communion and fellowship with that Church or people to whom God bare and shewed from time to time more and greater respects of Grace and love then to any other people under Heaven especially considering that the Apostle having demanded thus What advantage then hath the Jew or what profit is there of Circumcision returneth this answer to his question much every ways Rom 3. 1. Consectary If it were a priviledge of Grace unto children under the Law to be incorporated with the holy People and Church of God then in being then must it needs be a priviledge of like Grace unto children under the Gospel to be in like manner incorporated with Gospel Churches And consequently such Parents who are in a capacity of procuring this priviledge or blessing unto their children by causing them to be baptized and yet shall neglect or refuse to do it must needs be looked upon as Parents of hard bowels and un-Christianly injurious to their Children And if God should interpose by any prohibition of his against children in this behalf under the Gospel he also should be found by many degrees estranged in his care and affection from children since the comming of his own Son Jesus Christ in the flesh in comparison of his respects towards them under the Law especially considering that under the Gospel he hath not invested them with any other priviledge of like Grace and favour with that in-Churching them under the Law neither indeed are they investible with any like to it CONSIDERATION XXVIII VVHen the Jews through the just judgement of God were for their Sins cast off from being a Church or people any longer unto him their children were involved in the rejection as well as themselves I mean as well as their men and women and those who were Parents and had from henceforth no right to any Church Ordinance unlesse happily it be unto Baptisme and this in such cases and upon such terms onely as those specified Part. 2. of this discourse § 171. Proof This consideration also may well be numbred amongst those which carry self-evidence enough in themselves and need no labour of proof to commend their truth and some of our Re-Baptizers themselves do acknowledge it However most certain it is that circumcision with the whole retiâ—ue of the Mosaical or Levitical Ordinances depending hereon Gal. 5. 3. is abolished by the death of Christ and promulgation of the Gospel in which respect no person whether Jew or Gentile whether Parents or children are in any regular capacity of any of these Therefore if the Jewish Children under the rejection of their Nation or Parents be not in a capacity of Baptism they are in no capacity of any Church Ordinance whatsoever Consectary If the Jewish children were together with their Parents dis-franchised and deprived of their former rights and priviledges in respect of Church-membership and Church-Ordinances when their Parents were rejected by God and their Church state dissolved and abolished then can it not reasonably nor with any tolerable accord to the righteousnesse and goodnesse of God be imagined but that in case their Parents should repent and return unto God by Faith consequently be re-inchurched by him they also the children I mean should partake of this Grace and be together re-invested with them and consequently hereunto should by Baptism be members of the same Christian Churches respectively with them Yea it is the judgement and sence of some of our Adversaries and these not inconsiderable in their tribe that when the Jews shall return by faith unto him whom they have crucified and imbrace Christian Religion they will expect and demand Baptiâ—m for their children also Now there is no reason to think that the children of Jewish Beleevers as such should have any priviledge in Church affairs above the the children of Gentile Beleevers who by faith are the children of Abraham a well as they If so then are the children of these beleeving Gentiles regular subjects of the Ordinance of Baptism at the present as the children of the other the Jews will be when their Parents shall beleeve CONSIDERATION XXIX THe Jewish children were baptized into or unto Moses as well as their Parents in the cloud and in the Sea Proof This Assertion is the Apostles expresse Doctrine Moreover Brethren I would not that ye should be ignorant how that all our Fathers were under the cloud and all passed thorough the Sea And were all baptized unto Moses in the cloud and in the Sea 1 Cor. 10. 1 2. Now 1. That by all our Fathers he means all the Jewish children at those times in being whereof he speaks as well as their Parenrs is evident Because those who were now children at the time of the Baptizing here spoken of were Fathers to the Jewish generation in Pauls time as well as those who were then men in as much as this generation descended from them who were then children as well as from their Parents Besides if the Jewish children now in being were not Baptized into Moses as well as their Parents by the Cloud and by the Sea then were they no whit ingaged to obey Moses in his conduct or government over them during their passage thorough the wildernesse upon the account either of the miraculous protection or direction of the cloud here spoken of or of their miraculous deliverance through the red Sea both being vouchsafed by God unto them under Moses his conduct for the confirmation of it unto them as being from himself I mean from God But this I presume is no mans thought therefore the children of the Jews as well as their Parents are affirmed by Paul to have been baptized into Moses by the means specified Consectary If all the Jewish children were baptized into Moses by the cloud and by the Sea then may all Christian children be by water baptized into Christ There can be nothing considerable objected against this consequence For 1. Moses was a typical Christ and his conduct or leading of the people unto Canaan was a typical leading of men to Heaven 2. The children of Christians are altogether as capable of being baptized by water into the true Moses I mean Christ as the children of the Jews were of being baptized by the cloud and by the Sea into their typical Christ I mean Moses nor can any material difference be shewed between the one case and the other If it be objected that the Jewish children are metaphorically onely and improperly said to have been baptized into Moses when as the baptizing into Christ is literal and proper I answer let this difference be admitted yet it no waies disableth the consequence in hand For what can there be required to give a capacity of a literal or proper baptism more then is required to give a like capacity of a metaphorical typical or mystical baptisme Nay in reason more should be required to qualifie for this then for the other For things literally and properly such
by sprinkling or pouring water upon it is a nullity or that a person is never the more consecrated unto this service for his being sprinkled or washed with water in his infancy and that in this respect a person comming to maturity of years and beleeving ought to be consecrated to this service as if nothing at all had been done unto him upon this account formerly thus I say to pretend or plead is to dictate a mans own notion and conceit not to speak the words of sobernesse and truth or any thing that can be proved from the Scriptures These no where determine Inâ—ant-Baptism to be a nullity neither in respect of any incapacity in the person baptized nor in respect of any mis-application of the element whether applied by sprinkling or affusion Yea it hath been proved elsewhere I suppose above all reasonable contradiction that infant-baptism whether administred by sprinkling or affusion although for my part I never knew any administration in this kind made by sprinkling is for all Baptismal ends and purposes as efficacious and valid as the baptizing of men after what manner soever b See Water-dipping c. Consideration 16. p. 24. 25. c. Consectary If the practise of Re-baptizing cannot be justified by the word of God then must it needs be either an humane device or delusion of Sathan CONSIDERATION XLXIX. THe custome or practise of adult Baptism or of deferring Baptism unto maturity of years amongst those who were born in the Church and amongst whom Baptism was used as in the case of Constantine Austin and some others mentioned in Church History first entred into the Church by an unhallowed dore and was entertained upon unwarrantable and Popish grounds Proof The truth of this Assertion sufficiently appeareth by the light of the records of Antiquity So that whereas some of the Anti-pedo-Baptistical party ridiculously and contrary to the main current of all sound Ecclesiastical Records of primitive date bear poor ignorant people in hand that I know not who what or which Pope Innocent should be the first who commanded children to be baptized the truth is that they were Popish grounds haply in conjunction with some others no whit better which made the first breach upon infant-Baptism formerly practised and this generally in the Christian Churches as is elsewhere proved and prevailed with some to put off the baptâ—ing of their children and with others their own baptizing untill maturity of years yea with some untill the apprehended approaches of death Much might be gathered and cited from the writings of the fathers upon this account Tertullian seems to have been the first who perswaded Christians to delay Baptism especially the Baptism of their children until afterwards a Itaque pro cujusque conditione ac dispositione etiam aetate cunctatio Bapâ—ismi utilior est praecipue tamen circà parvulos Quid festinat innocens aetas ad remissi nem peccatorum Tertul. de Baptismo c. 18. which by the way clearly proveth that Infant-Baptisme was ordinarily practised in his times But the grounds upon which he perswadeth to such a practise are very sandie and loose and the principal of them viz. that Remission of sins whereof children being innocent have no need is obtained by or at least conferred in Baptism is at this day by those at least the generality of those who are reputed Orthodox amongst Protestants adjudged Popish and erroneous and besides seemeth to suppose that there is no other end of Baptism but onely the obtaining forgivenesse of sins or that Baptisme ought not to be administred except onely in such cases where all the ends thereof may presently be obtained Besides this motion of Tertullian for the delay of Baptism was in all likelihood much promoted amongst Christians by means of some impressions which the consciences of some had taken of the Novatian error fearing lest in case of sin after Baptism they should be uncapable of Repentance and consequently of salvation it self The opinion also which many Professors about these times had drank in that all their sins should be remitted in their Baptism in conjunction with a corrupt desire to injoy the pleasures of sin as long as they could without danger as they supposed together with a perswasion that they were onely once to be baptized contributed much towards the entertainment of Tertullians Doctrinal advice with many as may be plainly gathered from several passages in Basil's Exhortation unto Baptism But whatsoever his grounds or reasons were for this his Doctrine of Baptismal delaies the pious and learned fathers after him especially Basil and Nazienzen adjudged them altogether insufficient zealously exhorting to a contrary practise Hast thou an Infant saith Nazienzen let nâ—t impiety be gratified with an opportunity let it be sanctified from its infancy let it be consecrated unto the Holy Ghost from the very first sprouting of the nails of it a Infans tibi est ne occasionem improbitas arripipiat ab infantia sanctificetur ab ipsis unguiculis spiritui consecretur Greg. Nazienzen Orat. 40. in Sanctum Baptisma with much more to the same purpose And Basil expresly taught his hearers that the whole life of a man was a time for Baptism b Baptismi verò tempus vita horinis tota Basil in Exhort ad Baptismum meaning that it might be administred and received at any time from the womb to the grave Yea Tertullian himself clearly approveth of the Baptizing of infants in case of necessity Consectary If the custome of adult Baptism where children were born of Christian Parents was first brought into the Church and entertained upon Popish and unwarrantable grounds then was it not practised by Christ or his Apostles but is rather Popish and Anti Christian CONSIDERATION L. THat Generation of men best known amongst us by the name of ANA-BAPTISTS have alwaies been injurious to the Gospel and obstructive to the course and free passage of it in the world Proof Peter speaking of Christ saith To him give all the Prophets witnesse Act. 10. 43. As all the ancient Prophets give testimony unto Christ so do all or very many of the latter Prophets I mean those worthy instruments by whom God hath inlightned the world in and since the Reformation began by Luther given testimony against that generation of men we speak of as men by whose unworthinesse in several kinds the interest of the Gospel hath deeply suffered in the world The course of the Gospel saith Scultetus Decad. 1. Anno. 1525. was this year hindered and obstructed in Zuitzerland and Moravia by the Anabaptistical sect Elsewhere speaking of the Church of Saintgal he saith it was variously exercised or disturbed by the Anabaptists Elsewhere he writes that these Anabaptists were extreamly troublesome to the Christians in the two Cities of Ulme and Augusta or Auspurg in the lower Suevia Again writing of the year 1527. he saith this year the Anabaptistical and Sacramentary wars or quarrels were very hot to thâ— great damage
themselves might they not justly have denied Paul's assertion concerning their being compleat in Christ might they not have objected and said we are not as compleat in Christ or under the Gospel as we were or might be in Moses or by subjecting our selves to the Law In Moses or under the Law we had the great spiritual priviledge or accommodation of Circumcision as well for our children as our selves whereas in Christ or under the Gospel we want not onely the Ordinance of Circumcision but all other priviledges or accommodations of like import in respect of our children For the Baptism you speak of and which you make the successor of Circumcision you permit us not to administer unto them In this respect therefore we are maimed or lame in Christ not so well accommodated not so compleated in him as we were in Moses under the Law 11. Some of the greatest Defenders of Mr. A's faith in the point of Anti-poedo-Baptism acknowledge that according to Mr. A's principles touching the extent of the Grace of God in the death of Christ children ought to be baptized If saith Mr. Tombs Exercit. concerning Infant-Baptism pag. 24. it should be made known to us that Children are sanctified I should not doubt that they are to be baptized He expresseth his sence to the same purpose elsewhere as viz. pag. 19. Now according to the tenor of Mr. A's faith the Apostles did know that Children were sanctified and consequently according to the sence of the prime head of his party that they ought to be baptized And if the Apostles doubted not but that children were to be baptized how can I reasonably doubt but that they did baptize them I know some others of Mr. A's sence in the point of Rebaptism who join with Mr. Tombs in his sence touching the meetnesse of baptizing infants upon a supposal of their being in favour with God Sect. 32. 12. And lastly there â—an no probable no nor tolerable reason or account be given why any such innovation or practice as the baptizing of Infants should be brought into the Churches of Christ especially so soon after the Apostles and in those times wherein all records of Antiquity mention the use and practice of it This is another consideration pregnant of proof that Infant-Baptism was the practice of the Apostles as well as of later times If it could be supposed to be any waies gratificatory to the flesh which yet is a studied and far-fetch'd pretence yet such a motive or ground as this no waies suits with the zeal diligence faithfulness painfulness self-denial most exemplary mortification of the chief Pastors of Churches and Ministers of the Gospel in those times Non ut nunc sic olim it is a very weak and childish conceit to imagine that Tertullian Origen Cyprian Jerome Austine with many other worthy Agents for Christ and the Gospel in their times who were able and ready to be baptized in their own bloud for Christ and the Gospels sake as 〈◊〉 of them actually were should rebell against so great an Ordinance of Christ and Gospel institution as Baptism or deprave and vitiate the Administration of it thorough fear of going into cold water and of administring it in a River especially considering that in those warmer Climates of the world where they lived cool waters were rather matter of delight and refreshing unto nature then of offence or inconvenience Yea Mr. Laurence for the Treatise intituled Of Baptism is generally reputed his and is none of the worst pieces written in the cause of Anti-poedo-Baptism to salve his notion of the necessity of dipping if it may be out of the hand of the Holy Ghost recording the baptizing of the Jaylor and his houshold by Paul to have been in the night is pleased to suppose that in those Eastern and hotter Countries bathing was of great and continual use and that in this respect the keeper of the Prison MIGHT be provided of some vessel fit for bathing and washing the whole body which might serve for the use of Baptism a Of Baptism pag. 81 82. I confesse this is a pretty ingenious conceit to help a lame notion over the wall that standeth in the way but in the mean time we see how the greatest Patrons of Anti-poedo-Baptism are necessitated to Sanctuary their cause under the shadow of their wits and fancies the Scriptures ever and anon forsaking them and many times rising up against them They tell us that we build onely upon consequences and deductions from Scripture wherein we are fallible and subject to errour but certainly the weakest of our consequences are much stronger then such suppositions as this and more relative to the Scriptures Yea the very truth is that themselves hold nothing that reacheth their cause in opposition unto us but onely consequences such as they are pretended from the Scriptures They never yet produced nor ever will any Text of Scripture wherein Infant-Baptism is in expressenesse of words declared to be unlawfull Therefore they who undertake to prove it such from the Scriptures must of necessity levy consequences to serve in their warfare But the late mentioned Author to preserve dipping from drowning in the Jaylors baptism makes two suppositions like two corkes one upon another neither of which hath so much as one dust or grain of sand in the Scripture for a foundation First that the Jaylor had a Vessel in his house fit for baâ—hing and washing the whole body 2. That this vessel served for the use of Baptism by dipping If his intent was onely to affirm and say that he MIGHT have such a Vessel and again that such a Vessel MIGHT serve for Baptism he supposeth indeed nothing but what may well be supposed but withall saith nothing to his purpose But this by the way Onely evident it is upon the credit of my Author that in the hotter Regions of the earth going into the water could be no great affliction to the flesh as neither is it in these colder Climates themselves in warm seasons as well boys as men going into rivers and dowsing themselves over head and ears for their pleasure Therefore an unwillingnesse to administer Baptism in rivers is no likely motive occasion or temptation to have diverted the primitive and worthy Bishops and Pastors of Christian Churches from such an administration of it to an administration by sprinkling had they apprehended it to be the onely regular administration How otherwise the sprinkling of infants should accommodate the interest of the flesh more then the baptizing of Beleevers in Rivers is as far as I can apprehend of no easie conjecture And however no accommodation whatsoever in this kind is like either to have perverted the judgements or polluted the consciences either of Cyprian or of any other those most zealous and faithfull servants of God who both before him and after him and in the same age with him unanimously both pleaded and practised Infant-Baptism It is a memorable saying of this Cyprian and
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
not forth the best fruit or the most fruit that is possible for a tree yea or for it self to bring forth Or were all the rest of the Apostles corrupt things because the Apostle Paul laboured more abundantly then they all a 1 Cor. 15. 10. and so promoted the end or ends of Apostolick mission above them all Or may not he truly and cordially seek to excell to the edifying of the Church who sometimes edifieth the Church lesse by his labours and indeavours in this kind then at some other time But when propositions are false proofs cannot be pertinent And thus through a manifest defectivenesse in the major proposition the glory of Mr. A's second argument against Infant-baptism is laid in the dust Neither is there any hope or possibility of releef from the minor proposition though this should be found never so Orthodox For it is a soveraign maxime in argumentation as hath been formerly said that Conclusio semper sequitur deteriorem partem the proof of a conclusion by a syllogism is never valid or strong when either of the propositions therein are weak So that we might wave the examination of the minor proposition in the argument before us without any detriment to our cause at all Notwithstanding to make it evident even to prejudice and partiality themselves if it be possible that there is no sound part in the whole body of this argument let us arraign the minor proposition also at the Bar of reason and truth The tenour of this proposition as we heard is this But that administration of baptism which is made to professed Beleevers doth more conduce to and better answer the ends of Baptism then that which is made to infants Sect. 49. That Truth is a sufferer in this proposition also is to me sufficiently evident from hence viz. because God himself who questionlesse knows much better then Mr. A. or any of his judgement what administration of an Ordinance most conduceth unto and best answers the ends of it judged the administration of Circumcision an Ordinance of like import with Baptism as shall upon occasion be shewed God willing elsewhere unto Infants more conducing unto and better answering the ends of it the principal of which was to signifie and seal the righteousnesse of Faith Rom. 4. 11. then unto Beleevers or unto persons of ripe years Otherwise I presume he would not have ordered the ordinary and constant administration of it unto children but rather unto men For it is very importune and burthensome to my Faith to beleeve that God should appoint such an administration of his Ordinance which should be in any degree disadvantagious or prejudicial to the ends thereof If therefore the administration of Circumcision made unto Infants under the Law did as much or more conduce unto the ends thereof as this administration made unto men could have done in like manner the administration of baptism made to infants under the Gospel must needs more or as much conduce unto the ends therof as it would do in case it were made unto men They who think write or say otherwise do they not make themselves wiser then God How and in what respect one or more that administration of Baptism which we prefer conduceth as much or more to the ends of Baptism as that administration which Mr. A. commendeth might readily here be shewed and may be in time convenient In the mean time let us consider how Mr. A. maketh his rope stand right up on the one end Sect. 50. 1. Saith he One end of Baptism is to declare Jesus Christ unto the world Joh. 1. 31. And a little after this manifestation of Christ is better made by the Baptism of Beleevers then by the Baptism of Infants whether it respects the party who is baptized or others who behold it For answer 1. The end indeed of John's sending to the Jews to baptize was that Christ should be made manifest unto Israel This the words cited by himself Joâ— 1. 31. expresly affirm But this proveth not that therefore the end of Baptism is to declare Jesus Christ unto the world Baptism and John's sending to the Jews to baptize are two very different things and so are Israel and the world Nor was Christ declared unto the world but unto Israel onely by John's baptizing Yea when John himself saith that he therefore came baptizing with water that Christ might be made manifest unto Israel his meaning is not that the manifestation of Christ no not to Israel was the proper end of that Baptism which he administred but of his administration of it the manner and terms upon which he came to administer it and according unto which he did administer it considered For had the same Baptism which John administred been administred by an ordinary person or a man ignorant who Christ was or that he was now come into the world yea or without those or the like additional discoveries which John made of Christ in his preaching it would never have produced any such effect as the manifestation of Christ unto Israel nor was there any thing in it any wayes proportionable unto such an end or effect as this Therefore certainly the manifestation of Christ unto the world is no end of Baptism or however no such end as this can be proved from John 1. 31. which text notwithstanding is our whole allowance for our satisfaction therein Sect. 51. By the way the reason I conceive why John being the messenger of Christ sent before his face to prepare his way i. e. to awaken the Jewish nation to own and entertain him being now come unto them though as yet they knew it not came baptizing with water in order to the manifestation of him unto the Jews was because this new undertaking to baptize was a proper means to occasion the generality of this people to inquire more diligently after him John I mean to examine more narrowly his Commission and authority by which he did baptize By means of which inquiry they came to understand that he was a man sent from God unto them and consequently could not but so much the more reverence and beleeve the words of his mouth the first born of which was the testimony which he gave of their Messiah as now ready to discover himself unto such of them as desired his comming Upon this account John's baptizing with water might contribute towards the manifestation of Christ unto Israel and yet the manifestation of Christ to the world be no end of Baptism simply considered or in its ordinary or standing administrations 2. Reason it self interposeth with an high hand against such a conceit which maketh the manifestation of Christ unto the world one of the ends of Baptism If Christ be in baptism he is here onely tanquam in aenigmate darkly and as in a riddle and he that doth not plough with Gods Heifer the Scripture will never know or understand this Riddle In this case it is not the Riddle but the heifer
ploughed with for the unfolding of it that maketh Christ manifest The end of shadows types figures enigma's parables c. is not to make either things or persons MANIFEST but rather to veil and conceal them at least in part or at the most to reveal them sparingly and with reservation And he said unto them to you it is given to know the mysteries of the Kingdom of God but to others in parables that seeing they might not see and hearing they might not understand Luke 8. 10. And certainly Baptism is such a mysterious and profound parable of Christ that without an Interpreter it would never be understood nor Christ be found in it Therefore the end of it cannot be his manifestation to the world Sect. 52. 3. The manifestation of Christ unto the world is the end of the Scriptures and more especially of the Gospel I mean of the writings of the New-Testament and of the preaching and publishing of these in the world a Eph. 6. 19. 2 Pet. 1. 16. Rom. 16. 25 26. Col. 4. 3 4. So that as the Apostle reasoneth against justification by works Gal. 2. 21. If righteousnesse come by the law then Christ is dead in vain so may we reason and conclude against the manifestation of Christ to the world by Baptism If Christ be manifested unto the world by Baptism which must be supposed if this manifestation of him be the end of Baptism then is the letter of the Gospel and the ministry thereof in the world in vain Yea and Paul whose great work and imploiment was to make Christ manifest unto the world should rather have been sent to baptize then to preach the Gospel if the manifestation of Christ unto the world had been the end of Baptism But this notion of Mr. A. concerning the end of Baptism is so broadly obnoxious that an over-operous refutation of it would be but an impertinency And Sect. 53. 4. Whereas he affirms that the manifestation of CHRIST is better madâ— by the Baptism of Belâ—evers then of Infants whether it respects the party who is baptized or others who behold it 1. It seems then that there is a manifestation of Christ made in or by the Baptism of infants as well as by the Baptism of Beleevers although not so good I suppose he means not so full or perfect a manifestation If then there be a manifestation of Christ in the Baptism of infants although not so pregnant rich and full as in the Baptism of men how can he judge it to be unlawfull Is any manifestation of Christ though in a lower or lesser degree unlawfull Or is the ministry of all such Pastors and Teachers unlawfull who do not haply cannot manifest Christ unto the world therein with â—â— much power and glory of manifestation as the most able and best qualified Minister or Preacher in the whole world 2. Upon what account can he suppose Christ to be manifested to the party baptized supposing him a Beleever by his Baptism I thought that his sence had been that none ought to be baptized but onely such to whom Christ was manifested before their baptizing And if Christ be manifestable to a Beleever in some further degree by Baptism it must be by the Baptism of others rather then his own at least if he be baptized by a total submersion under water For during the while of his being under water he is in no good capacity notwithstanding any former use or exercise of his understanding to receive any further information or knowledge concerning Christ being taken up with thoughts about his emersion and how to recover and come off with the safety of his life from the water Or if it be said that Christ may be said to be further manifested by Baptism to a Beleever although the effect it self of this manifestation doth not take place till after such his Baptism I answer upon this account may Christ be manifested to an Infant also by his Baptism viz. when he shall grow up to a capacity of understanding what his Baptism meaneth and what the counsell of God was or is in it Sect. 54. 3. Whereas he pleadeth p. 13. that that end of Baptism whereof he speaks i. e. that end of Baptism which is no end thereof as hath been proved is more effectuall unto Spectators when Baptism is administred unto Beleevers then when unto Infants because their Faith in Christ and repentance are visible in their willing submission unto Baptism and their example apt to quicken c. whereas there is nothing of all this in the Baptism of Infants who are meerly passive herein c. I answer 1. That when and where the baptizing of men and women under the notion of Beleevers becomes customary and in fashion which are the terms and state of it amongst us in these daies the truth is that there is a very poor and faint visibility of any mans Faith in Christ or Repentance in their willing subjection unto that Ordinance When all the land of Judea and they of Jerusalem and all the Region round about Jordan went out unto John to be baptized of him and were baptized accordingly what exemplarinesse was there in any particular mans subjection unto this Ordinance or what visibility of any mans faith or repentance whereas John himself notwithstanding this voluntary offering themselves unto Baptism called them a generation of vipers Luke 3. 7. and complaining of the unbeleef of the generality of them saith And what he hath seen and heard that he testifieth and NO MAN receiveth his testimony John 3. 32. Yea many of those who willingly offered themselves unto Baptism yea and were immediately after baptized of him were so far from beleeving in Christ that they were doubtfull whether John himself was not the Christ Luke 3. 15. Therefore there is no such visibility of Faith or Repentance in any mans offering himself unto Baptism or in his being baptized especially under such a circumstance as that mentioned It was Postquam in tanto culmine nomen coepit esse Christianum crevit hypocrisis the observation and saying of Austine long ago that When the name of a Christian began to be in honour and esteem hypocrisie increased Yea all things duly considered we have reason to judge that there is a better or clearer light in any one act of charity or mercy towards the poor to render any mans saith and repentance visible then in a willing offering himself to be baptized Sect. 55. 2. What religious affection devout carriage matter of edification quickning or the like unto spectators Mr. A. can pretend or imagine to accompany the Baptism of Beleevers may and this as seasonably as regularly proceed from them upon a thousand occasions otherwise as upon the occasion of their being baptized When any afflicting hand of God is upon them as by sicknesse losse of estate friends c. and so when God lifteth up the light of his countenance upon them blesseth or prospereth them in one
be baptized It is a true saying of Musculus that Baptism is indeed the Laver of Regeneration but not so that only they who are actually regenerate ought to be sealed therewith but those also who are to be regenerated afterward a Baptismus est lavacrum regeneration is sed non ita ut regenerati tantum illo debeant obsignari verùm etiam regenerandi Mus in Mat. c. 22. And Calvin answering an objection against the Baptizing of Infants affirmeth that they are to be baptized in futuram poenitentiam fidem b Calv. Institut l. 6. c. 14. Sect. 20. 1. in order to that Repentance and Faith which afterwards should be found in them And herein their Doctrine is expresly consonant to the Scriptures I indeed saith John the Baptist to those who were at present a generation of vipers baptize you with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or unto Repentance 1. to oblige or engage you the more effectually to Repent Mat. 3. 11. So v. 8. Bring forth therefore therefore 1. since you have now been baptized fruits worthy Repentance 3. When he saith upon which they look for remission of sins according to the promise of God in that behalf I do not well understand with what antecedent he intendeth a match for his Relative WHICH If he intends it barely nakedly with Repentance that which he saith nothing concerns the Interest of his cause If with this clause do take up the Ordinance of Baptism out of a Principle of Repentance so that his meaning be that upon such a takeing up of the Ordinance as this viz. out of a principle of Repentance persons look for the remission of sins according c. Sect. 61. 1. Remission of sins is promised by God unto Repentance whether it be accompanied with Baptism or no Act. 3. 19. Act. 5. 31. Luk 24. 47. Prov. 28. 13. And consequently he that truly repenteth may look for remission of sins according to the promise of God in that behalf whether he taketh up the Ordinance of Baptism or no. Yea according to Mr. A's own principles no person ought to be baptized untill he believeth and what is believing being interpreted lesse then a looking for remission of sins upon Repentance according to the promise of God in that behalf If so then men may nay must or ought to look for remission of sins upon Repentance according c. before the taking up of the Ordinance he speaks of and consequently without it 2. In the Scriptures I finde neither precept for nor example of any looking for remission of sins by any man simply upon his taking up the Ordinance of Baptism no though taken up by him out of a principle of Repentance 4. What he meaneth by his Denomination and use of Baptism better served in mens baptism then in childrens I am again to seek If by this better service he means any thing meet for the understandings of men I know no reason why the Denomination and use of Baptism he speaks of should be either better or so well serv'd in the Baptism of men as of children considering that God himself judged the like Denomination and use of circumcision better serv'd in the circumcision of children then of men Otherwise I suppose he would have ordained by Law the circumcising of men rather then of children And whereas the Apostle declares the use of circumcision by this Denomination a sign and seale of the righteousness of Faith Rom. 4. 11. is not the Denomination of it and consequently the use of it the same in substance both with the Denomination and use of Baptism For what is Repentance but Faith in implication as Faith also comprehends Repentance in it the Scriptures accordingly by reason of this mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the same promises indifferently unto the one and the other Again what is Remission of sins but the righteousness of Faith Or what is the Righteousness of Faith but in strictest proprietie of speech remission of sins As for that new-fangled conceit that Circumcision was a sign and seal of the righteousness of Faith only unto Abraham personally considered it is so ridiculously importune that an operous and solemne confutation of it would be little other it self Certainly God did not injoyne two kinds of circumcision the one specifically differing in the signification and end of it from the other one to signifie and seale both covenants as well that which was temporall or carnall as that which was spirituall another to signifie that covenant only which was spirituall Besides if circumcision had signified and sealed nothing to the Jewish nation but only the covenant of God to give them the land of the earthly Canaan why should God covenant with them long after Abraham was dead that he would circumcise their heart and the heart of their seed to love the Lord their God with all their heart and with all their soul that they might live Deut. 30. 6. Doubtlesse these things import much more in circūcision then either the signifying or sealing of an earthly covenant unto those to whom it was given This appears from many other passages of Scripture which may be considered at leasure Rom. 2. 28 29. Philip. 3. 3. Col. 2. 11. Act. 7. 51. besides other As for the great argument in defence of the wild conceit now opposed built upon Rom. 4. 11. it is built quite besides the clear meaning and import of the place For because here it is said that He Abraham received the sign of circumcision a seale of the righteousness of the Faith which he had yet being uncircumcised THAT HE MIGHT BE THE FATHER OF ALL THEM THAT BELIEVE though they be not circumcised that righteousness might be imputed unto them also Mr. Fisher a See Mr. Fisher Baby-Baptism p. 18. 19 24 154 269. and Mr. A. would infer from these words that he might be the Father of all them that believe that Abraham received circumcision viz. in his flesh as a seale of the righteousnesse of Faith for this end that by receiving it upon this account or upon these terms viz. as a seale of the righteousness of Faith he might hereby be made or become the Father of all that believe c. Which honour they weakly imagine could not accrue unto him by his receiving of circumcision if any other of his posterity should receive it upon the same terms with him I mean as a seale of the righteousnesse of Faith This is the strength or weaknesse rather of their arguing from this place that Circumcision was a seale of the righteousnesse of Faith unto Abraham only For 1. Though Abraham did receive the sign of Circumcision in his flesh Gen. 17. 24 26. yet is it not this receiving it which is here spoken of but his receiving it in the Law or Ordinance of it from God in such a sence as John the Baptist may be said to have received Baptism viz. because he was the first to whom the Ordinance of
their respective articles by some solemn act of theirs in presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men PVBLIQUELY to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part We are yet in a safe roade or however not much beside it Only a touch upon two things 1. If by PVBLIQVELY he means in the sight of the world or upon such terms that all men or the generality of persons round about may readily come to know and understand then his rule condems his practise and the practise generally observed by persons of his judgement For neither did himself in this sence publiquely signifie his coÌ„sâ—nt to the terms of the covenant by his being baptized the generalitie of us knowing nothing of his Baptism but only by tradition whose information in other cases is not very authentique or authoritative or by common fame which is known to be Tà m ficti pravique tenax quà m nuncia veri i. As well an hâ—ld-fast of â—hat feigned is As a Reporter of Truth 's certainties And as hath been notic'd formerly that most of those who are led as they think to Christ by the way of new Baptism chuse Nicodemus his season either formally or materially for their voyage Therefore what they do in this kind they do it not so PVBLIQUELY 2. The will of God in the Covenant made with Abraham his posteritie whether spiritual or teÌ„poral was as much that something should be done by meÌ„ publiquely to signifie their consent unto the terms of it as it is that any thing in this kind should be done by men to signifie their consent to the terms of the Covenant of Grace in the Gospel Therefore how impertinent is that which follows Now faith in Christ and an obedientiall subjection to ALL his Laws and precepts being the condition of this Covenant on mans part at WHAT TIME SOEVER HE ENTERS INTO COVENANT with God and undertakes the performance of the condition he is to sign and seal the same IN THE PRESENCE of wâ—nesses by that solemn ACT OF HIS in being baptized For answer Sect. 76. 1. I had thought untill now and shall think so still notwithstanding Mr. A's thought to the contrary that a person in his being baptized is a patient or sufferer only not an Agent or Actour much lesse that he performs any Solemn Act herein For they who act in their being baptized must needs be Se-baptists and not baptized after the manner of the Gospell So that his notion about mens signifying their consent to the terms of the Gospell by some solemn ACT falls to the ground If he pleads that men act in offering or submitting themselves unto Baptism though not in their Baptism it self I answer Be it so yet mens offering or submitting themselves unto Baptism are no solemn or Sacramental actings nor can their consent to the terms of the Covenant be said to be signified by these actings unlesse it may be said withall that men may testifie that consent we speak of without being baptized For that men may offer themselves and submit unto Baptism without being actually baptized is I suppose no mans question 2. Whereas he makes an obedientiall subjection to ALL Christs laws and precepts without any explication or proviso as well as Faith in Christ the condition of the Covenant of Grace on mans part doth he not make a Law by which were it of any force or authoritie as well himself as all other men should be condemned unlesse he can approve himself an exception from that Generall Rule of the Apostle James In many things we offend all If no person can claim interest in the good things of the Covenant but only they who shall perform the condition of this Covenant and this condition be either in whole or in part an obedienâ—iall subjection to all Christs laws and precepts as Mr. A. determines then in case he doth not obedientially subâ—ect to all these laws and precepts which I am farre from thinking that either he or any other person doth yea or that they do so much as know what all these Laws and Precepts are he hath fast shut the doore of life against himself 3. Whereas he saith at what time soever a person entereth into covenant with God he is to sign and seal the same in the presence of witnesses by the solemn act of his being baptized 1. I would demand of him whether he thinks the Lord Christ was not enâ—ered into covenant with God before his being baptized or whether he acted besides rule that at the time of his entering into covenant with God he did not sign and seal the same by his being baptized Yea I cannot but think that the Eunuch was entered into covenant with God some considerable space of time before his being baptized Nor is it an extravagant thought to conceive the same of Cornelius 2. Nor is he able to prove nor is the thing much more probable then proveable any presence of witnesses either at the Baptizing of the Eunuch or of Paul besides many others lastly I would gladly learn of him whether the children of the Jews entered into covenant with God at the time of their circumcising or not till afterwards when they were able to make profession of their Faith in God If he teacheth me the former for truth then would I gladly learn this lesson further why the children at least the children of beleevers under the Gospell should not be as capable of entering into Covenant with God as they and if so why they should not be baptized according to his own principles If the latter then what necessitie was there consequently now is there that at what time soever a person entereth into Covenant with God he should sign and seal the same Sect. 77. Of his further conceptions about the businesse he delivers himself thus p. 17. In this respect especially I CONceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1. 4. Luk. 3. 3. because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I SVPPOSE it is called the washing of regeneration Tit. 3. 5. because men upon ther being born again are to be baptized according to what was practized in the Apostles times Hence it is likewise as MAY WELL BE CONCEIVED that mens being born of water and of the Spirit John 3. 5. the washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5. are joyned together not because the Spirit works regeneration in and by Baptism if we respect the beginning of it c. The day will fail us to gather up by animadversion what Mr. A. hath scattered here by inadvertencie and inconsideratnesse For 1.
be any mans thought or imagination that Christ would not have so much as once mentioned it in neither of those solemn Commissions which he gave at severall times for the preaching of the Gospell Or was that ministerie of the Gospell which was by the Lord Christ himself committed unto men without any order or direction to baptize ineffectuall effectually to convert those unto God who should beleeve and receive it and so to save them Nor can it with any colour of reason or proof be pretended that those at least all those who were now sent forth to preach the Gospell had received a commission to baptize before the scripture no where affirming it no nor so much as overturing it of them all Nor can it upon any whit a better account be said that in the commission which Christ gave them to preach the Gospell he vertually or consequentially included a cōmission also for them to baptize For 1. this is pretended at a single peradventure neither the Scripture nor any competent reason persuading it 2. When Christ gave a cōmission for such a preaching of the Gospel which he intended should be accompanied with a power to baptize he maketh particular and expresse mention of baptizing as well as of preaching Mat. 28. 19. 3. And lastly Neither do we read of so much as any one person baptized either by the Apostles themselves or by the seventie by vertue of that mission or commission from Christ to preach the Gospel of which we now speak 18. And lastly doth not himself p. 16. of his present discourse affirm and teach that Baptism may therefore be called the Baptism of repentance for the remission of sins because God THEREBY SIGNIFIES AND SEALS unto men the remission of their sins UPON THEIR REPENTANCE If God by Baptism signifies and seals unto men the remission of their sins upon their repentance then certainly men are interessed in remission of sins upon and by means of their Repentance and so before Baptism be taken up by them otherwise God should seal unto men an untruth and that which is not Again doth he not a little after in the same page suppose that Baptism may be called the Baptism of repentance because the persons who are baptized do thereby professe and declare unto the world that they look for REMISSION OF SINS FROM GOD UPON THEIR REPENTANCE And yet again that it may be called the Baptism of repentance c. because it seals and confirms the covenant or promises of God made to men touching the remission of their sins upon their repentance If it be the covenant or promise of God to give unto men the remission of sins upon their repentance certainly repentance it self by vertue of this covenant of God interesseth mē in remission of sins without the interposure of Baptism or without any contribution from Baptism thereunto Sect. 86. But if a Declaration of a mans Repentance by Baptism be nor requisite to interesse him in remission of sins as well as repentance it self what answer is to be given to those two texts of Scripture which Mr. A. useth I will not say abuseth to prove the same especially to the latter Act. 2. 38 39. Wherein if he speaks truth that Doctrine of his is too evidently asserted to be denied by any but those that will not see The former of the two is that known place Mar. 16. 16. He that beleeveth and is baptized shall be saved Here saith he Beleeving and being baptized are conjoyned as relative to Salvation In which saying he seemeth to imply that Baptism in the letter and properly so called is as necessary to salvation as beleeving it self For if he will endure to be understood to speak of Baptism metonymically or synechdochically taken i. for an outward profession of Faith or beleeving which is our Saviours sence of the word baptized in the Scripture before us as we shall shew presently that which he saith is nothing to his purpose And though Baptism properly so called both in the Institution or precept of it as likewise in a regular subjection unto it or reception of it must needs be conceived to relate in one kind or degree or other unto salvation as all the Commandments of God and the creatures obedience unto every of them do and as Circumcision it self by the Apostles own acknowledgment sometimes did yet 1. It is not necessary that it should relate in one kind or other much lesse with the same kind of relation wherewith Believing relateth unto that Justification which consisteth in remission of sins or consequently that it should interesse men in this Justification For many things relate and conduce and this by way of necessitie unto salvation which are no wayes necessarie to invest a man in an estate of justification 2. Neither is it necessarie that baptizing should be relative to salvation it self upon the same terms with beleeving For Sect. 87. 1. Beleeving in persons capable is universally and indispensably in all cases whatsoever necessarie thereunto as the clause and words immediatly following those under present consideration do with the whole current of the Scriptures besides import But he that believeth not shall be damned But Baptizing though it be granted to be in ordinarie cases simply necessarie thereunto yet in the case lately mentioned and possibly in many others viz. when he that truly beleeveth is not s 〈…〉 ed in his judgment and conscience touching the regular capacitie of such persons who are willing to undertake the work to baptize Nor can I believe that in case the Eunuch baptized by Philip had after his beleeving Jesus Christ to be the son of God been prevented by death before he had come to the water wherewith he was baptized he should have perished eternally for want of it And this questionlesse if we understand our Saviour to speak in the place in hand of Baptism literally and without a figure is the reason why having in the former part of the verse included Baptism together with beleeving condition-wise in his promise of Salvation thus He that beleeveth and is baptized shall be saved yet leaveth it out in his opposite threatning of condemnation denouncing this not against persons who shall not be baptized but only against such who shall not believe But he that believeth not shall be damned Baptism in conjunction with Faith may be available or contributarie towards salvation and yet the want of it not necessarily exclusive of Salvation When Solomon saith wisdom is good with an inheritance he doth not imply or suppose that it is evill or not good without an inheritance So when the Apostle saith it is good for a man not to touch a woman meaning not to marrie he doth not suppose that it is evill or inconvenient for him at least in all cases to marrie He that promiseth salvation unto a meaner qualification in conjunction with a greater doth not hereby threaten this greater qualification with the losse of salvation for the want of the
of this hard and unchristian saying against his Chrâ—stiaâ— brethren who therein dissent from him viz. that the said Doctrine is too evident from it to be denied by any but those that will noâ— see is Act. 2. 38 39. The words being these Then Peter said unto them 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 For the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call I answer 1. It hath been lately proved by a cloud of impregnable arguments and demonstrations that to be baptized is not required on mans part to interesse him in remission of sins I here adde and explain not in any other sence or upon any other terms however then any other act of obedience unto any the precepts of God is Therefore 2. When Peter exhorts the Jews to Repent and be baptized in the Name of the Lord Jesus Christ for the remission of sins if by being baptized he means strictly and precisely a being actually baptized with water he cannot by remission of sins mean the estate of justification consisting in remission of sins wherein a person is invested by God immediatly upon his Repenting and beleeving because then as we formerly argued there could none be lawfully admitted to Baptism but only children of wrath or such whose sins were not yet remitted For that which is necessarily required on mans part to interesse him in remission of sins must of necessitie precede his being actually interessed in this priviledge and consequently persons not yet baptized how repentant and beleeving soever are not cannot be interessed in remission of sins untill baptized and so must needs be children of wrath and in a state of condemnation Sect. 90. If you ask me but what can we understand by remission of sins in this place but only such an estate of justification as that mentioned and which consisteth in remission of sins I answer We may very commodiously and without the least straining either word or context understand by it that great and solemn Act of absolution from all sin which the great Judge shall in the great day pronounce over all those who shall be found to have lived and died in the Faith of Iesus or else taking the word Remission passively which I judge the better the happy effect or coÌ„sequent of this sentence which is a state of blessednesse and of glory This interpretation fully accords with a passage of the same Apostle in the following chapter spoken to the same people the Iews and probably to some of the same persons Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. i. When the Lord Christ shall return from heaven to refresh the bowels and make glad the hearts of all those who have been sufferers for his Name in this world by investing them with a rest glorious and blessed and which shall never have end according to what the Apostle Paul writes to the Thessalonians Seeing it is a righteous thing with God to recompence tribulation to them which trouble you And to you WHO ARE TROVBLED REST with us when the Lord Iesus shall be revealed from heaven with his mighty angels in flaming fire c. a 2 Thes 1. 6 7 c. If it be here replied and said be this interpretation of the words for remission of sins admitted still it will follow there is a remission of sins and this absolutely necessary unto salvation which cannot be obtained without being baptized I answer True it is that if we speak of persons living to years of discretion and under the ministerie of the Gospell they must be baptized in one kind or other either with a baptism literally and properly so called I mean a baptism with water or else with a Baptism vertually or equivalently so called Now there are two or rather three kinds of Baptism which may be thus called viz. Vertually and Equivalently The first is an obedientiall frame or willingnesse in heart and soul actually to submit unto a water-baptism 1. upon a regular conviction of the necessitie of such a submission necessitie I mean in respect of the command of Jesus Christ 2. Upon such an opportunitie for the actuall reception of it under which it may be received without any regret or scruple in the conscience of a man as about the regularnesse or meetnesse of an Administratour about the stâ—ength of a mans bodily constitution to bear the burthen of a plunging under water in case this shall be proved or apprehended to be the only lawfull way of Baptizing c. Another kind of Baptism Vertually or interpretatively so called is an open and free profession of the Gospell and of the Faith of Iesus Christ in the world The third and last is a suffering persecution for a mans profession sake in this kind Now both these divisim but especially conjunctim may be termed Baptisms much in such a sence as John Baptist is in Scripture termed Elias viz. because he serv'd his generation with such a kind of spirit and upon somewhat the like terms as Eliah served his For a profession of the Gospell especially joyned with sufferings for the Gospell serve for all ends and purposes for which Baptism literally and properly so called serveth yea and this with an higher hand then it Insomuch that this kind of Baptism water-baptism I mean actually received is the lowest and meanest of all Baptisms Sect. 91. Now to the Obâ—ection or reply mentioned we plainly and directly answer that one or more of the three Baptisms now specified and described is indeed necessary for the obtaining of such a remission of sins as that meant by Peter in the Text before us and more particularly that mentioned and described in the first place If it be yet replied but is it not evident that Peter here spake of water-baptism it self and that he commanded them to be baptized herewith as well as to repent for the remission of sins And was it not in obedience to this his exhortation or command that they were accordingly many of them baptized with water-baptism v. 41. I answer Be it granted that he speaks of water-baptism yet it must be granted withall that he exhorteth no man to be baptized herewith but upon this supposition or presumption that they should be every wayes and in respect of all circumstances satisfied in their judgements and consciences touching the lawfulnesse of their act in yielding themselves to be baptized in this kind Therefore that Baptism which we speak of and allow viz. a readinesse and willingnesse of mind to be baptized with water when we are satisfied touching the will of God concerning us in that behalf and otherwise have an opportunitie of a like satisfaction in all points unto us for the
actuall reception of it is the Baptism unto which especially and in the first place Peter in the Scripture before us exhorteth men sin his exhortation unto them to be baptized Otherwise we must make the sence and meaning of this his exhortation to rise thus Be ye baptized whether you be convinced of the necessitie yea or of the lawfulnesse of it or no and whether you have an opportunity for it which your consciences can in every respect approve of or no I suppose that Mr. A. himself will not put such a construction as this upon the Apostles exhortation unto Baptism Therefore it is a most unquestionable and undeniable truth that Peter in the Text in hand doth not simply or in all cases no nor yet principally or primarily exhort Repentants unto the actuall reception of water baptism but only unto such a vertuall eminent and constructive Baptism as that lately described and not at all unto water-baptism but only upon the terms and conditions specified under which indeed he that shall refuse this kind of Baptism declares himself a rebell against the Lord Christ as all Anti-paedo-baptists in the judgment of that worthy Martyr Mr. John Philpot do in not suffering children to come unto Christ by Baptism and during this rebellion cannot be interessed in remission of sins Sect. 92. If it be yet objected and said that questionlesse the repenting Jews whom Peter exhorted to be baptized understood him to speak of water-baptism only and of none other and consequently submitted unto his exhortation thus understood and were actually water-baptized without any more ado I answer 1. It cannot be proved that the Jews to whom he spake understood him in such a sencc only as that specified in the Objection 2. In case this could be proved yet will it not follow from hence that either they did well in not apprehending a further sence in his words or that Peter himself did not intend a further sence some such as that represented in them 3. Nor doth their ready and speedy betaking themselves unto Water-baptism at all argue that they understood him to speak of this Baptism simply or only because they being already before they came at the water baptized with that inward Baptism of the heart we speak of and being under no scruple or doubt whether it was the mind and will of Jesus Christ that they should be Water-baptized or no or whether the opportunitie before them was in all points legitimate or no the Apostles expresse order for their baptizing either by himself or by others authorised by him being a sufficient ground for their satisfaction in all these particulars they were obliged in conscience without any more adoe to be actually Water-baptized and it is freely acknowledged that all persons whatsoever being under the same terms of satisfaction with them both as touching a necessitie as touching a compleat legitimatenesse of an opportunitie are bound in conscience to be baptized with water as well as they Only with this proviso that though persons now be as fully satisfied touching a necessitie of being baptized as they were yet if the grounds of mens satisfaction in this kind now be unsound and sandie as they must needs be in case their opinion be true who judge the date of the necessitie of Water-baptism to be now expired their submission unto this Baptism though lesse sinfull then the contrary yet is it not justifiable Sect. 93. If it be yet said that it is no waies probable that Peter himself had any other meaning in his words when he commanded them to be Baptized but simply and plainly that he would have them forthwith to be water-baptized and consequently that he had no thought of any such Baptism eminently or vertually so called which you put upon him To this also I answer as hath in part been answered already That it is somewhat yea much more then probable that though Peter did not formally or explicitly mean any thing more in the words in question then what the Objection pretendeth yet he presupposed that kind of Baptism which we plead and that he would not have exhorted them to be baptized with water unlesse he had known them to be baptized already with that other Baptism The reason is evident because had he not supposed them either already satisfied before his exhortation directed unto them or at least that they would be satisfied by it that it was the will of Jesus Christ that they should be Water-baptized and that there was an opportunitie before them every wayes legitimate for their reception of this Baptism he would in the first place rather have endeavoured to satisfie them that this was the will and pleasure of Christ concerning them and that the opportunitie before them for receiving Baptism was every wayes legitimate and approveable then have either commanded or exhorted them to be presently baptized The result of this clear and thorow Examination of Peters exhortation to the Iews to be baptized for the remission of sins amounteth to this that the said Exhortation imposeth a necessitie upon no man of being water-baptized for the remission of sins in the great day but upon such persons only who stand under the like terms of satisfaction every wayes touching the said baptizing under which he exhorted the Iews to be thus Baptized If so then Mr. A's Notion or interpretation of this exhortation must needs fall to the ground which beareth that the said exhortation maketh it evident yea too evident to be denied by any but those that will not see that a Declaration of the repentance by Baptism he means by an actuall reception of Water-baptism is required on mans part he means universally and in all cases otherwise he would have distinguished to interesse him in remission of sins he means in such an estate of justification as the Scripture so frequently appropriateth unto true Beleevers immediatly upon their beleeving Such an inference or notion as this hath no more communion with those words for whence it pleads with such an unseemly confidence legitimacie of descent then shews have with substances and meer appearances with realities and truths Sect. 94. 3. Our Protestant expositours generally leave Mr. A's confidence and conceit upon the Text in the point in hand for the Papists to gather up who fall greedily upon them and make great treasure of them Although saith Calvin in the contexture of the words Baptism goeth before remission of sins yet in respect of order it followeth after because it is nothing else but an obsignation or sealing of those good things which we obtain by Christ that they may be ratified in our consciences a Tametsi in contextu verborum 〈◊〉 〈◊〉 remissionem peccatorum hic praecedit ordine tamen sequitur quia nihil aliud est quà m bonorū quae per Christum consequimur obsignatio ut in conscientiis nostris rata sint Calv. in Act 2. 38. Gualter saith that Peter admonisheth them of outward Baptism which he commandeth them
witnes preacher of it according to what he speaketh else where in the same Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this cause came I into the world that I might bear witnesse to the truth b Ioh. 18. 37 And thus the said Preposition might be rendred and perhaps better then now it is Mat. 15. 24. Col. 1. 20. c vi Redemption redeemed p. 44 and I suppose in severall other places which do not at present occurre According to this construction of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of the exhortation be baptized in the Name of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of sins ariseth to this effect Since upon and by means of your repentance you obtain so rich a priviledge as remission of sins is thorow the Lord Iesus be not ashamed to be baptized in his Name i. to own him for your sovereign Lord and master in the face of the world Now 2. That this interpretation of the clause is savourie and Evangelicall is of ready demonstration For what can be more reasonable then that men should publiquely and without being ashamed acknowledge and own him for their Gracious Benefactour for whom they have received favours of high concernment unto them and this in consideration of these worthy favours received And unlesse we shal admit of some such coÌ„struction of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Mat. 3. 11. we must make Baptism as well required on mans part to interesse him in Repentance or make impenitents either the only or the best capable subjects of Baptism as well as in remission of sins For here Iohn Baptist saith expresly to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I indeed baptize you with water FOR OR VNIO REPENTANCE 3. And lastly for this the sence given no wayes disaccommodates the Context any whit more then Mr. A's interpretation it self doth Nor can there any account be given of such a dis-accommodation Sect. 97. 7. Yet once more to the Scripture in hand these words for the remission of sins may be well conceived to relate only to the word Repent in the beginning of the verâ—e and the words coming between and be baptized every one of you in the Name of the Lord Jesus to be inserted after the maÌ„ner of a parenthesis directing the Iews what to do upon their repentance not for the procuring or obtaining the forgivenesse of their sins which as we already shewed from the current of the Scriptures is promised unto repentance not unto Baptism but for a sacred testimonie unto the world that at present they were and as a solemn ingagement upon themselves ever to remain and be the true and loyall Disciples of Iesus Christ 8. Some interpret and be baptized figuratively as if Peter by the sign understood the thing signified or professed by it of which Dialect there are many instances in Scripture According to this interpretation Repent and be baptized is no more then Repent and believe Baptism in capable subjects as all these were to whom Peter now speaks signifying and importing Faith and the profession of it 9. This clause for the remission of sins may be understood in a kind of declarative sence as many such scripture expressions likewise are and so signifie for the secureing or assuring your selves of the remission of your sins It is a true rule that words and phrases which more frequently signifie such or such spirituall priviledges at present obtained by Faith are sometimes used to signifie the actuall and reall fruition of these priviledges and their compleat manifestatiom Thus Rom. 8. 23. even we do sigh in our selves waiting for the ADOPTION c. i. for the full enjoyment or manifestation of our adoption c. So Gal. 5. 5. We thorow the Spirit wait for the hope of righteousness by Faith i. for the actuall and compleat manifestation and fruition of those good things which we now expect and hope for upon the account of our justification before God by beleeving Thus also Mat. 6. 12 14. Forgivenesse of sins is put for the knowledge comfort or assurance of this forgivenesse to omit other instances of a like dialect Some such sence as this of Remission of sins in the â—cripture before us is very proper for the place because it so fitly agreeth with this part of Peters exhortation and be baptized one speciall use and end of Baptism as Mr. A. himself acknowledgeth and this more then once if I mistake not in this very discourse being to seal ratifie or insure unto men the remission of their sins upon repentance Besides in emphaticallnesse of language wherein the holy Ghost much delighteth also Remission of sins is not it self is not what it may be made unto those in whom it is vested untill it be known unto them and so enjoyed by them This construction of the place maketh not remission of sins it self which is Mr. A's sence but the knowledge comfort or enjoyment of this remission to be dependent at least to a degree upon Water-baptism in conjunction with repentance Though some of the interpretations of the passage Act. 2. 38 39. now insisted on and explained may possibly seem somewhat more hard and scant of satisfaction then their fellows yet is the hardest of them all better comporting with the generall notion and doctrine of the Gospell and no lesse with the words and phrases themselves then that sence which Mr. A. labours in the very fire to fasten on them Lastly for this suppose we that Mr. A's conceit about the meaning of the said Scripture should against Scripture light be admitted yet would neither his Anti-paedo-baptismall conceit nor his conceit about the necessitie of water-dipping receive any incouragement or credit at all hereby Not the latter because here is only mention made of being baptized nothing at all so much as hinted at the greatest distance touching the necessitie of any determinate manner of the performance or reception of it Nor yet the former because 1. from the order of the two duties as they are here exprest and named first Repentance and then being baptized nothing can be concluded for an universall necessitie of the one to precede the other in time there being scarce any thing of more common observation in the Scriptures then that the order of things as well that of time as of nature is here frequently interchanged and that mentioned in the first place which in respect of Order as well the one as the other is latter Joh 3. 5. Water which Mr. A. understands of Baptismall water is mentioned before the Spirit in the work of regeneration Baptizing Mat. 3. 6. is mentioned before confessing of sins yea and ver 11. before repentance Confession with the mouth Rom. 10. 9. is mentioned before beleeving with the heart So the Greek is mentioned before the Jew Colos 3. 11. as the Jew before the Greek Gal. 3. 28. So again joy is mentioned before peace Gal. 5. 22. and
But 3. And lastly for this whereas Mr. A saith saith that He hath suspended the donation thereof upon these in conjunction with Baptism he only saith it and this indeed is more then enough being ill consistent with his own sayings elsewhere and much more with the truth I would gladly know of him what those benefits and blessings are or if it were but some of them the donation of which he conceives is suspended by God upon the acting of Faith and making the answer of a good Conscience in conjunction with Baptism If he supposeth remission of sins to be any of these blessings or benefits this both according to his own Doctrine p. 16. and the clear truth it self is annexed by God covenant-wise unto Repentance which being required antecedaneously at least according to the pleasance of Mr. A's principle unto Baptism the donation of it cannot be suspended by God upon the acting of Faith or any thing else in conjunction with Baptism For the donation of that which is promised and given accordingly upon the antecedent cannot be suspended either in whole or in part upon the consequent nor upon any thing in conjunction with it Mr. A. in the said 16. page supposeth that Baptism either is or may be called the Baptism of Repentance for the remission of sins because God thereby signifies and seals unto men the remission of their sins UPON THEIR REPENTANCE and not long after that it is or may be so called because the persons who are baptized do thereby professe and declare unto the world that they look for remission of sinnes from God VPON THIER REPENTANCE The Fountain at this hole sends forth the sweet waters of the truth asserting remission of sins unto and upon Repentance but at that before us the bitter waters of error which suspendeth remission of sins at least if this be any benefit intended by God in Baptism upon the acting of Faith c. in conjunction with Baptism I confess there are blessings benefits intēded by God in baptism but when Mr. A. shall declare unto me what blessings and benefits he meaneth when he saith the donation of them is suspended c. in conjunction with Baptism I shall take his declaration in this kind into further thoughts In the mean time my sence is that such blessings and benefits may be intended by God in baptism the donation of which is not absolutely universally or in all cases suspended either upon Baptism or upon any thing in conjunction therewith Thus we see that Mr. A's second difference whereby he seeks to disparallel the circumcising of Infants and their baptizing is before the light of the truth but as chaffe before the wind The spirituall benefit of Circumcision did no more accrue unto the Circumcised upon the work done then the benefit of Baptism unto the baptized Sect. 132. His third and last difference may be well bound up in Mr. A. p. 28 29. the same bundle of impertinencie with the two former The sum and substance of it as the Reader may find it p. 28. 29. of his discourse amounts only to this That the Ordinance of Circumcision was so much the less Spiritual and so much the more weak and savouring of the Legall ministration and suited to the then childish condition of the Church because administration thereof was made to infants From whence he soon after inferrs however such a mean low way and method of injoying Ordinances as was accommodated to the capacitie of Babes was not uncomly whilst the Church was in the condition of children as the Apostle speaks Gal. 4. 3. no more then it is for a child whilst he is a child to speak and act as a child yet to retain this poor and low and barren way of administring a Gospell Ordinance to Infants now the Church is raised both in capacitie and administration to its manly condition is as incōgruous uncomely as it is for one stil to speak act as a child when he is become a man This with the two former particulars is it seems all that Mr. A. hath to say to destroy the analogy between Infant-baptism Infant-circūcision How little this analogie hath suffered from his two former considerations hath been lately shewed and that it suffers no whit more by this third and last is a matter of easie demonstration For 1. The groundwork and foundation of his building here is sandie and loose For he supposeth that Circumcision was therefore in that consideration a weak or lesse Spirituall Ordinance because the administration of it was made unto children and semblably that Baptism would be or must appear to be a weaker and lesse spirituall Ordinance then it is in case it were to be administred unto children Whereas the evident truth is that the strength richnesse or spiritualnesse of an Ordinance doth not so much if at all consist in the strength or spiritualnesse of the subject to which it is administred or is administrable as in the intrinsecall nature of it richnesse of signification or promised presence of God with it Circumcision was the same Ordinance equally spirituall and no whit more weak when it was administred unto Isaac and afterwards unto Paul on the eight day then it was when administred unto Abraham himself and afterwards unto those who were circumcised men Josh 5. As suppose we that which I know Mr. A. supposeth those members of the Church of Corinth whom Paul could not look upon as spirituall but as carnall and BABES in Christ 1 Cor. 3. 1. to have been all baptized was the nature of this Ordinance altered or changed from the greater to the lesser spiritualnesse by the administration of it unto such babes as these Or was it an Evangelicall Ordinance when administred unto Paul himself and Legal when administred unto weaker christians Sect. 133. 2. I would know of Mr. A. whether the Lord Christ when he laid hands upon the little children that were brought unto him Mat. 19. 15. Mar. 10. 16. did not retain that poor and low and barren way of administring a Gospell Ordinance unto children as Mr. A. is not afraid to term it Or doth he think that that imposition of hands which he administred unto these children was not a Gospel but a Law-ordinance or doth he not think that children are capable upon the same terms and in the same respect of the ends and benefits of Baptism whatsoever these may be supposed to be as they were or are of the ends or benefits of imposition of hands whatsoever these be 3. To the shame and confusion of those rationall principles falsly so called which notwithstanding Mr. A. dares avouch to be consonant to the Scriptures it hath been proved and evinced that Baptism is asmuch or more spirituall profitable and edifying when applied to children as when it is administred unto men professing the faith even as Circumcision was as much or more edifying c. when applyed unto children as when it was administred unto 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
himself yea and gave such a Law unto his people one clause whereof observed should tend to blesse them another prejudice them or at best do them no service at all Now if the administration of Circumcision unto children was judged by God himself the most edifying administration of this Ordinance unto the Church of the Jews upon what substantiall account can men denie the administration of Baptism unto children to be the most edifying administration unto the Gentile Churches The differences pretended by Mr. A. towards the close of his second argument between the one administration and the other upon examination of them we found to be meer impertinences and shifts from Sect. 120. to the end of Sect. 134. where the Reader may please to peruse their respective examinations Sect. 160 2. The regular baptizing of children inricheth the Church totieâ— quoties with the solemn testimonie and profession of the Faith of those who have been like Mnason a Act. 21. 16 old Disciples and have had long experience of the waies of Christ in the Gospel For such Christiâ—n Parents or Friends who offer their children unto Baptism do hereby avouch the goodnesse and truth of the Gospel and of the Faith hereof it being every mans sence that no Parent is desirous to have his child baptized into such a Faith or Profession which he judgeth unsound erroneous or false Whereas the Baptizing of men and women at least if they were baptized as Mr. A. himself acknowledgeth they ought to be I mean upon their first believing accommodateth the Church with the testimonie and profession of young converts only and such who are as yet unexperienced in the word of righteousnesse and little other then strangers unto the Gospell In which respect their testimonie and profession cannot be of like authoritie weight or edification to the Church with theirs who have been in Christ many years before them and still continue stedfast in him 3. Infant-Baptism maketh more for the edification of the Church then after-Baptism upon this account also When Infants are baptized the whole Church may and this with conuenience and without breach upon their other occasions be present and so partake of all the fruits benefits and accommodations of the administration Whereas when men and women are baptized very few of the Church especially in many places can have the opportunitie of being present the place of the administration in this case being remote at least where Rivers or Pools of water convenient for the service are not neer at hand and the time likewise of the said administration can hardly be notified unto the generalitie of the Church In which respect this Baptismall administration cannot be much edifying to the Church nor comparable with that which may be and ought to be and in part is ofttimes made unto children 4. Infant-Baptism affords many more occasions and opportunities for the administration of the Ordinance and consequently for the edification of the Church then Beleever baptism doth For the children of Beleevers are many more in number then Beleevers themselves and many thousands live to a week or moneth who are prevented by death before they come to years of discretion and so much as to a capacitie of beleeving In which respect many baptismall opportunities are lost and cut off from the Church which might have been gained and enjoyed by the baptizing of these persons in their infancie Sect. 161. 5. Whereas the holy Ghost admonisheth the generality of mankid to Remember their Creatour in the dayes of their youth a Eccle. 12. 1 they must needs be accessarie to the sin of their children in case they do not thus remember him who deprive them of so great an engagement to this See M Rogers Treatise of Sacraments part 1. p. 80. timely remembrance of him as their having been early baptzied must needs be And they on the contrary wisely and graciously consult the obedience of their children to that heavenly exhortation who prevent them with and lay upon them a baptismal engagement hereunto in their Infancy 1. It cannot be denied but that baptism is an ingagement to that duty which Solomon expresseth by a mans remembring his Creatour 2. Neither can it be denied but that men and women in their youth and as soon as they are capable of the duty it self of remembring their Creatour are capable of the said ingagement also I mean of understanding and conceiving that their being baptized is and ought to be unto them a motive unto this dutie 3. Neither can it reasonably be denyed but that they who are actually capable of a motive or ingagement unto a duty or work may thorow want of this motive or ingagement lying on them neglect the performance of the duty which under an ingagement they would perform and not neglect 4. Every mans sence may teach him that when the two scales of a ballance are equally poised a very small weight cast into either will cast it 5. And lastly from these premises it roundly followeth that any mans children who know themselves unbaptized and so free from the ingagement of Baptism may from hence take occasion to neglect the dutie of remembring their Creatour in the dayes of their youth a duty which would lye with more weight and authoritie upon their consciences and so weas more likely to be performed did they look upon themselves as by Baptism ingaged unto it I am not positive in affirming that ever the Son or Daughter of any Parent did actually miscarrie upon the account we speak of but this I say with fulnesse of conviction in my judgment and conscience 1. that it may very possibly come to passe that a Child Son or Daughter unbaptized may be lesse thoughtfull and carefull to remember their Creatour in the dayes of their youth by understanding theÌ„selves free loose from a baptismall tie and engagement thereunto 2. That in case the child of any Parent shall stumble at that stone we now speak of and fall and be broken to pieces by it the parents of this child being accessary hereunto will be able to give but a sad account of the losse of their child unto God 3. And lastly that whatsoever the consequent or event of a non-baptizing a child in his infancie shall or may be evident it is that in this case the Parents or Vice-parents upon whose hand the Christian nurture of this child shall lie will want a very materiall and weighty argument whereby to work his judgment and conscience to the remembrance of his Creatour And doubtlesse the reason why God threatned the uncircumcised manchild amongst AbrahaÌ„s posteritie with a cutting off from his people a Gen. 17. 14 was not to signifie that this judgement should universally befall every man-child amongst them which possibly thorow the neglect of his Parents should be uncircumcised but to awaken the care and conscience of every Parent of such children amongst them to circumcise them lest the want of this Ordinance
If the relation of Son-ship unto God and not Faith or repentance be the originall or first ground or qualification in persons which render them capable of Baptism then may Infants lawfully be Baptized But this relation and not Faith or Repentance is the originall or first ground in persons qualifying them for Baptism Ergo. Had M. A. propounded the Argument in these terms he had had no colour at all or a very faint colour only for his latter by the way For though it be supposed that all men whether Christian or Pagan have or rather have had that sin of which they were guilty in Adam remitted unto them for it may be some doubt whether this guilt after remission returneth not again with the guilt of actuall sinning though this be a point that I shall never much controvert and in that respect sometimes were or let it be at present are alike partakers in the love of God with Infants yet doth it not follow from hence that therefore they are equall with them in the relation or priviledge of Son-ship or in that love of God which accompanieth this relation He that committeth sin saith John is of the Divell a Ioh. 3. â— See also ver 9 10. And the reason why Infants are the Children or Sons of God is not only or simply because they have the sin whereof they were guilty in AdaÌ„ remitted unto them but because in conjunction with this they are free from sinning against the Covenant of Grace and so from cutting themselves off from that salvation which is by Christ Whereas men and women who have actually sinned and not repented and belelieved remain in the gall of bitternesse and bands of iniquity and are children of Sathan not of God This for answer to Mr. A's latter by the way being a purchase made by him with the one half of the wages of that disingenuitie which he practised in concealing the true Argument of his Adversaries and substituting in the place thereof a Changeling of his own Concerning his former by-the-way I answer Sect. 170. 1. If his meaning be that the one Argument of his Adversaries that against which he is now buckling on his armour contradicts that other argument of theirs which he mentioneth as one part of a contradiction contradicteth the other he hath made a very bad bargain for his cause by the way For it is a generall rule without any exception that altera pars contradictionis semper est vera one part of every contradiction is alwayes true Now if either of those Arguments which he saith contradict the one the other be true his Doctrine of Anti-paedobaptism must needs be false because they are both contradictions to it For 1. if it be true that the children of Beleevers and these only ought to be baptized then must it needs be false that no children at all ought to be baptized Or 2. if it be true that all children are capable of Baptism or ought to be baptized then it is much more apparantly false that no children ought to be baptized Therefore I do not believe that when Mr. A. challengeth the one Argument of his Adversaries to contradict the other he would be understood to speak of a contradiction strictly and properly so called but only of a coÌ„tradictioÌ„ by way of contrarietie as Logicians speak in which kind both parts of the contradiction may possibly be false but never true Therefore 2. I answer further that if he judgeth it any matter of prejudice to the cause of Infant-baptism that some of those who maintain it are in some things relating to it differently-minded amongst themselves herein also he consulteth disrepute to his own cause For it is well known that the Peter and the Paul the two great Apostles of Mr. A's Re-baptismall Faith I mean Mr. J. Tombs and Mr. S. Fisher resist one the other in their respective Doctrines about the the state and condition of children God-ward Yea the former professeth in effect that if he were of the judgment of the latter about the said point he would give hostages to his Paedobaptismall Adversaries and baptize children with them His words in his exercitation about Infant-baptims p. 24. are these Nor do I doubt but that the Elect Infants dying in their infancie are sanctified yea if it should be made known to us that they are sanctified I should not doubt that they are to be baptized remembring the saying of Peter Can any man forbid water that these should baptized who have received the holy Ghost as wel as we Not long before viz. pag. 19. of the same Exercitation he had delivered his sence to the same purpose in these words I answer the major Proposition is true if it be understood of thâ—se whose is the kingdom of Heaven when it appears that the kingdom of Heaven belongs to them Now the mâ—jor Proposition which here he grants to be true upon the terms specified was this They may be baptized whose is the kingdom of heaven Now Mr. Fishers judgement declared over and over is that unto children yea unto all children doth belong the kingdom of Heaven I believe saith he all Infants as well as some dying Infants and before they have deserved exemption and damnation by actuall rebellion to have according to the generall declaration of the Scriptâ—re right of entrance into the kingdom of Heaven Baby-baptism p. 301. with much more of the same notion in that which followeth and elsewhere Nor do these two Grandees only digladiate between themselves about a businesse of such a main import and so neerly relating unto the Question about Infant-Baptism as Mr. Tombs in the passages now cited plainly enough supposeth but the Churches themselves of the Ana-baptismall perswasion are accordingly divided one from another thorowout the Land one crying out I am of Paul another I am of Cephas some of them siding with Mr. Tombs in his judgement others imbarqueing with Mr. Fisher in his Nor are these Shepherds and flocks scattered from one another in their judgements about the point mentioned only they are at variance amongst themselves about many others Yea notice hath been taken somewhere in the premises that Mr. A. himself contradicts Mr. Fisher himself in his sence about the sealing nature and propertie of Baptism So that if he looks upon contradicting assertions amongst those who are joyned in the defence of the same cause as an argument of the badnesse of their cause as he seems in his first by the way to do certainly his own cause must needs be very bad whose Assertours have no communion in judgment about many things But Sect. 171. 3. And lastly what if Mr. A. be quite mistaken in his supposall that the one Argument he speaks of contradicts the other then sure this by-the-way will be found out of the way aswell as the other He that affirms on the one hand that all children are capable of Baptism and he who on the other hand affirms that the children only of
and preached unto men and women only these only being of capacitie to understand it therefore is Baptism described and set forth in the scripture as it relateth unto them and their conditions viz. as a sacred pledg from God to assure them of the high priviledg and blessing of remission of sins upon their repentance But this no more proveth that the administration of it belongeth not unto Infants because they do not repent then this saying He that believeth and is baptized shall be saved proveth that salvation belongeth not unto Infants because they do not believe Upon alike account because the Doctrine of Circumcision and of the counsell of God in it was to be declared and preached only unto persons of understanding therefore the scripture describeth it and frequently speaketh of it under that relation and concernment wherein it related unto men as where it is described to have been a seal of the righteousnesse of Faith See Sect. 61 64. even as Baptism is termed or described the Baptism of Repentance for the remission of sinnes which two descriptions we formerly scanned and compared Sect. 61. so again where God saith to the Jews Circumcise your selves to the Lord and take away the foreskin of your hearts Jer. 4. 4. and again it shall be a token of the Covenant between me and you Gen. 17. 11. to omit other places These and severall other like passages and sayings notwithstanding which represent Circumcision upon no other terms nor in any other consideration then as appropriable and appliable unto men yet children we know were the more appropriate subject of the administration thereof In like manner though it should be granted that Baptism be described under such a consideratioÌ„ wherein it is only serviceable appropriable unto men and women who are capable of Repentance and of RemissioÌ„ of sins hereupon yet this no way proveth nor so much as lightly intimateth that therefore Infants are not the regular yea or not the more proper and convenient subject hereof ordinarily Sect. 177. And let me here adde this one thing further that men altogether as judicious and learned in the Scriptures and I believe as narrowly and throughly vers'd in the controversie as Mr. A. conceive the sence and mind of the holy Ghost in calling Baptism The Baptism of Repentance for the remission of sins is as well to signifie and hold forth that remission of sins shall be obtained upon Repentance future as that it is obtained or injoyed by means of Repentance past or at present in being Calvin in answer to an Objection made of the very same notion of which Mr. A's answer now in examination is made viz. that Baptism is a Sacrament of Repentance and Faith and therefore is not competible to Infancie having first said that such darts as these are rather thrown against God then against him or other Infant-Baptists in processe of his answer saith For although Infants in that moment of time wherein they were circumcised did not comprehend the meaÌ„ing or intent of the sign yet were they truly circuÌ„cised for or unto the mortificatioÌ„ of their polluted corrupt natâ—re which being come to years of discretion they were to meditate and bethink themselves of And to conclude the Objection may receive a ready answer viz. that children are baptized in order to their FUTVRE REPENTANCE AND FAITH which although they be not as yet form'd in them yet by the secret work of the holy Ghost there is a seed of both lying hid in them a Subnectunt Baptismum poenitentiae ac fidei sacramentum esse Quare cum neutra in â—tenellam infantiam cadat cavendum ne si in Baptismi communionem admittatur inanis evanida reddatur significatio At enim haec tela in Deum magis quà m in nos diriguntur Siquidem circumcisionem fuisse poenitentiae signum multis Scripturae testimoniiâ— compertissimum est Et paulò post Nam etsi Infantes quo circumcidebantur momento quid sibi vellet signum illud intelligentiâ non comprehendebant verè tamen circumcidebantur in naturae suae corruptae ac contaminatae mortificationem quam adulti posteà meditarentur Denique nullo negotio solvi potest objectio haec baptizari in futuram poenitentiam fidem c. Calvin Institut l. 4. c. 16. Sect. 20. Baptism saith Musculus is the laver of regeneration but not so or in such a sence that only they who are already regenerate should be sealed with it but those also who are yet to be Regenerated b Baptismus est lavacrum regenerationis at non ita ut regenerati tantùm illo debeant obfignari sed etiam regenerandi Mus in Mat. 22. 41 42. c. The Scripture it self very much favours the judgement of these learned men now touched I indeed saith John to the people who came to be baptized and were accordingly baptized by him baptize you with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards or unto Repentance Mat. 3. 11. And accordingly Luk. 3. 7. he sharply reproveth them as persons at present not ingaged in any way of repentance but exhorteth them hereunto for the future Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath that is to come Bring forth therefore fruits worthy Repentance and think not to say c. Luk. 3. 7 8. Had he judged them truly penitent at the present it is not like he would have stiled them a generation of vipers or admonished them as he doth See more to this point Sect. 35. Nor is it probable that the Apostle Peter did look upon those as having already truly repented whom he exhorted to Repent and be baptized Act. 2. 38. nor yet that because in the first place he exhorteth them to repent and in the second to be baptized he therefore diswaded them or took them off from being baptized untill they should have first repented For to repent being a farre greater duty then to be baptized it may well have the precedencie of mention in the same exhortation and yet this not necessarily imply that to be baptized was no duty to be performed by them until they had first repented When two duties are required in the same exhortation the obligation unto the latter is not necessarily suspended upon a mans obedience unto the former so that he shall be in conscience bound to forbear or not to practise the latter untill he hath first performed the other And though it should be granted that so many of the persons exhorted by Peter to repent and be baptized as were soon after baptized did indeed truly repent before they were baptized though neither is this sufficiently proved by their recceiving of his word gladly ver 41. See Mat. 13. 20. Mar. 6. 20. Joh. 5. 35. Eze. 33. 32. yet this proveth not that therefâ—re they should have sinned in case they had been baptized without this qualification However whether this
those that brought them 4 If Christ had blessed these children only as emblems or types of Gospel converts in case Lambs or Doves or Sheep had been brought unto him likewise he might upon such an account as well have layd his hands upon these and blessed them and have said Suffer Lambs and Doves and Sheep to come unto me for of such is the Kingdom of God But is it meet to make any part of a sober mans faith to beleeve or think that the Lord Christ in the case specified would either have done or spoken according to the tenour of these things 5. And lastly because the conceit we oppose is in it self so uncouth and improbable that it is not like to ride any mans judgement unless he finds it bowed down with prejudice the reason which Christ gives for this his order that Children should be suffered to come unto him and consequently of his gracious intentions towards them upon their coming is this viz. That of such is the Kingdome of heaven This clearly proveth that the blessing wherewith hee now blessed those children that were brought unto him and intended to bless those that should be brought unto him afterwards was a blessing appropriate unto Saints or such who are subjects in the Kingdom of God But the Bread in the Sacrament is no Saint though the Papists dream it to be the King of Saints and therefore no capable subject of such a blessing which the children obtained by their coming to Christ A Table of some Texts of Scripture occasionally handled or touched in the preceding Discourse and to which some light is given besides many others cited only probation-wise GEn. 17. 1. The uncircumcised Man-child shall be cut off from his people page 349 Exod. 3. 6. I am the God of Abraham the God of Isaac and the God of Jacob p. 3 12 Eccles 7. 11. Wisdom is good with an inheritance 230 12. 1. Remember thy Creator in the daies of thy youth 347 348 c. Isa 1. 11 12. To what purpose is the multitude of your Sacrifices unto me c. 103 Mat. 3. 11. I indeed baptize you with water unto repentance 246 248 328 375 3. 15. Suffer it to be so now for thus it becometh us to fulfil all righteousness 263 390 401 12. 3. Have ye not read what David did when he was an hungry c. 12 12. 8. For the Son of man is Lord even of the Sabbath-day 323 18. 6. But whoso shall offend one of these little ones who beleeve in me c. 166 167 19. 13. Then there were brought unto him litle children that he should put his hands upon them and pray c. 132 161 162 344 22. 31. But as touching the resurrection of the dead have ye not read c. page 3 28. 19. Go and teach all Nations baptizing them c. 167 168 c. Mar. 1. 4. The Baptism of Repentance for the Remission of sins p. 246 372 c. 1. 8. I indeed baptize you with water 328 1. 38. For therefore came I forth 247 10. 13 14 c. And they brought young children unto him that he should touch them c. and he layed his hands on them and blessed them 132 159 160 161 162 344 16. 16. He that beleeveth and is baptized shall be saved 229 230 c. 373 Luke 3. 15. And all men mused in their hearts of John whether he were Christ or no 284 7. 29 30. And all the people that heard him and the Publicans justified God being baptized with the baptism of John But the Pharisees and Lawyers rejected the counsel of God against themselves not being baptized of John 182 183 260 261 Joh. 1. 31. But that he should be made manifest unto Israel am I come baptizing with water 175 176 3. 5. Except a man be born of Water and the Spirit c. 216 333 3. 23. And Iohn also was baptizing in Enon neer Salim because much water was there 62 63 3. 32. No man receiveth his testimony 152 5. 31. If I bear witness of my selfe my witness is not true 206 6. 40. And this is the will of him that sent me that he that seeth the Son and beleeveth on him c. 331 7. 39. This he spake of the Spirit which they that beleeve on him should receive pag. 329 13. 7. What I doe thou knowest not now but thou shalt know hereafter 202 20. 29. Blessed are they who have not seen and yet have bleee 8ed 331 Acts 2. 3. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the Holy Ghost 234 235 236 c. 330 376 2. 39. For the promise is unto you and your children c. 145 2. 41. And the same day there was added about three thousand souls 294. 3. 19. Repent therefore and be converted that your sins may be blotted out c. 235 5. 14. And beleevers were the more added unto the Lord multitudes both of men and women 157 7. 25. For he supposed that his brethren would have understood how God by his hand would deliver them but they understood it not 4 8. 10. To whom they all gave heed c. 157 158 10. 47. They were baptized both men and women 152 158 10. 47. Can any man forbid water that these should not be baptised 25 15. 10. Why tempt ye God to put a yoke upon the neck of the disciples c. 85 17. 31. Whereof he hath given assurance unto all men in that he hath raised him from the dead 4 21. 5. And they all brought us on our way with Wives and children 155 22. 16. And now why tarriest thou Arise and be baptised and wash away thy sins c. 252 253 c. Rom. 2. 26. Therefore if the uncircumcision shall keep the righteousness of the Law shall not his uncircision be counted for circumcision 294 295 4. 11. And he received the sign of circumcision a seal of the righteousness of the Faith which he had being yet uncircumcised that he might be the Father of all men that beleeve 187 188 c. 4. 18. Who against hope beleeved in hope that he might be the Father of many nations 188 189 c. 6. 5. For if ye have been planted together in the likeness of his death ye shall also c. 280 8. 14. As many as are â—â—d by the Spirit of God these are the Sons of God 286 8. 23. Even we do sigh in our selves waiting for the adoption 249 8. 24. For we are saved by hope 303 10. 1. My hearts desire and prayer for Israel is that they may be saved 246 10. 10. For with the heart man beleeveth unto righteousness c. 249 14. 22. Hast thou Faith Have it to thy selfe before God 107 1 Cor. 1. 17. For Christ sent me not to baptize but c. 128 327 3. 8. The ministration of the spirit 326 7. 9. It is