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
accordingly Sect. 43. Against his fifth proof p. 8. there is matter of exception enough to make a little volume For 1. What if the instructions gâ—vâ—n to those who were commissioned to baptize and the practise of such persons who did baptize argue the persons i. e. some of the persons for he was tender of saying all for fear of after-claps that were baptized by them to have been no infants Doth it follow because all that were baptized were not Infants therefore none that were baptized were such Or that they who had instructions to baptize persons of ripe years had no instructions or commission to baptize any others 2. Whereas he saith that the instruction which Christ gave those whom he commissiâ—ned on this bâ—half was that they should first teach persons â—r make them Disciples and then baptize them I confesse he mentioneth teaching in the first place and baptizing after but this is not to instruct them to teach in the first place and then to baptize them after but onely in the first place to instruct them to teach and in the second to baptize And such an expression of Christ as this is so far from proving that therefore all that are or ought to be baptized ought to be taught first that it doth not prove that any one person who is or ought to be baptized must be first taugâ—t however it be granted that this latter viz. that some are and ought to be taught before baptized may both by other Scriptures and by ground in reason be evinced for truth But there is nothing more frequent or familiar in the Scriptures then to find such things mentioned or â—amed â—n the first place which according to the order of nature and sometimes of time it self should be mentioned after Gal. 5. 22. love jâ—y peace c. are mentioned before faith 2 Cor. 13. 14. The second person is mentioned before the first as Revel 1. 4 5. the third before the second Rom. 10 9. confession with the mouth is named before beleeving with the heart Ezek. 14. 14. Daniel is named before Job who notwithstanding was long after him in time so Mic. 7. 20. Jacob before Abraham Levit. 12. 8. The burnt offering is first mentioned but the Sin-offering though after-named was alwaies first offered In the businesse of regeneration water is mentioned before the Spirit Joh. 3. 6. and Mar. 1. 4. Baptizing it self is mentioned before the preaching of baptism John did baptize in the Wildernesse and preach the Baptism of Repentance c. Therefore from Christs mentioning teaching in the first place and baptizing in the second it cannot be proved that persons must alwaies be first taught before they be baptized no more then from the Apostles informing the Corinthians in the first place that they were sanctified and in the second that they were justified 1 Cor. 6. 11. it can be proved that their sanctification did in time precede their justification Sect. 44. 3. Though nothing can be inferred from our Saviours mentioning teaching in the first place and baptizing after touching the necessity of teaching to go alwaies or indeed at any time before baptizing yet if we speak of baptizing nations of which it is a clear case that Christ here speaketh it is granted upon another account that teaching alwaies ought to precede baptizing my meaning is that no nation nor any person or numbers of persons in a nation ought to be baptized untill the Gospel hath been preached unto or in this nation and withall received and beleeved But this at no hand proveth but that in case the heads of a family one or more in a nation shall receive the Gospel and be baptized themselves their children also if they have any may be baptized likewise In this sence it is granted that tâ—acâ—ing ought alwaies to go before baptizing the teaching of nations before the baptizing of nations and so the teaching of families the baptizing of families that is the generallity of a nation and so of a family old and young men and children ought not to be baptized until those who are capable of teaching in both have been taught yea and have learned too to some degree the things which have been taught them But 4. Whereas he useth these two expressions as synonymous or of like signification to teach persons and to make them Disciples he maketh black and white the same colour and fire and water the same Element For Stephen taught those and this with great authority wisdom and faithfulnesse who stoned him to death yet made none of them Disciples So Paul taught many Jews at Damascus and elsewhere whom he could not make Disciples To teach and to make Disciples differ upon the matter as much as sowing disfers from reaping or fighting from conquering Whereas he addeth The practise of those who did baptizâ— was answerable to this Commission they first instructed person in the things Gospel and then baptized them I suppose his meaning is not that they baptized all whom they first instructed in the things of the Gospel but onely those who voluntarily offered themselves unto Baptism or desired it after they had been thus instructed they compelled no man to be baptized neither threatned they any man or delivered any man up unto Sathan for not being baptized But that when they first brought the Gospel to a family City or Country they first instructed before they baptized is easily granted and fully accords with our sence and notion in the premises Sect. 45. And thus we see how much and to how little purpose much hath been said by Mr. A. for the confirmation of the minor proposition in his first Argument viz. that Baptism was not administred to any Infant neither in the daies of John the Baptist nor of the Apostles We have both weighed his arguments for confirmation in the ballance of the Sanctuary and found them light or wanting and given you others for infirmation of them of sufficient weight In the Rear of this his first argument pag. 8 9 c. he frameth two objections against himself and essaieth a solution of them respectively but with no better successe then some novice practitioners in the Black Art who sometimes raise such stubborn spirits which their skill failing them they are not able to conjure down He hath not in either of his answers infringed nor indeed so much as touched the spirit or strength of either of the objections as they are manageable both against his argument but especially not as they are manageable for the cause of Infant-baptism This we shall God willing demonstrate in due time and place viz. when we come to argue our grounds for the baptizing of Infants However when the grounds and reasons which are held forth and pleaded for the justification either of an opinion or practise are evicted of weaknesse and insufficiency no answering of objections is able to repair their strength or releeve them A man may answer and this very substantially two and ten objections
but only somewhat that might somewhat further them in the way thereunto 1 Cor. 1. 17 11. Suppose a person truly beleeving in Jesus Christ and repenting of his sins being desirous withall to be baptized but wanted an opportunitie duly according to the light of his conscience to partake of this Ordinance as put case he were not satisfied touching the lawfulnes of the calling of any person he knoweth to baptize which either is or very possibly may be the case of many thousands in England is it Mr. A's sence that this person is all this notwithstanding in the gall of bitternesse and band of iniquity only because he hath not been nor is ever like to be actually baptized Or is not his act in refusing Baptism at the hands of those from whom he cannot with the peace of his conscience receive it of better acceptance with God then a receiving it with the violation of his conscience would have been 12. If a Declaration of a mans repentance by Baptism be required on mans part to interesse him in remission of sins then was the oscitancie and forgetfulnesse of the Apostle Paul inexcusable who in all his discourses about justification or the means of the obtaining remission of sins and more especially in his Epistle to the Romans where he professedly undertakes and more at large then in any other place handleth the said most important Doctrine of justification never so much as mentioneth Baptism as any wayes or in any consideration whatsoever conducing thereunto much lesse as required on mans part to interesse him therein but only finds occasion for the mention of it in the businesse of sanctification Certainly a maid may sooner forget her ornaments and a bride her attire and a woman her sucking childe then such an Apostle in arguing a point of that transcendent nature and import as justification is forget any thing of an essentiall requirement thereunto Sect. 84. 13. The remission of no mans sins no mans justification least of all the justification of a true Beleever is by God made dependent either upon the wills or pleasures of other men or upon any such condition which possibly the person may never have an opportunitie no nor possibilitie to perform at least not without sin Now 1. no person can compell another how regularly soever qualified for the act of administring to baptize him 2 It may very possibly be that a true beleever shall or may not meeet with a person whilst he lives from whose hand he can with the peace of his conscience and consequently without sinning receive Baptism Therefore certainly a Declaration of Repentance by Baptism is not required on mans part to interesse him in Remission of sins 14. If a Declaration of Repentance by Baptism at least as Mr. A. calls Baptism as well as repentance it self were required by God of all men to interesse them in remission of sins then should he require of many true Repentants and true Beleevers that which would be sinfull in them to perform to interesse them in this high priviledg of Remission of sins For there is nothing more certain then that many who have truly repented want faith to beleeve that Mr. A's Baptism is so much as lawfull for them to submit unto And it is the expresse Doctrine of the Apostle that whatsoever is not of Faith is sin Rom. 14 23. Sect. 85. 15. By the same way or means by which Abraham the Father of those who beleeve was justified or interessed in remission of sins are all his children or spirituall seed justified also Upon this as a foundation not to be questioned the Apostle builds that excellent discourse Rom. 4. all along the chapter See more particularly v. 23. 24. of this chapter and v. 30. of the next precedent Chapter Now certain it is that circumcision was not required of him nor yet any other ceremonie to interesse him in remission of sins but he was interessed in this blessed priviledge whilst he was yet uncircumcised as the Apostle expresly affirmeth Rom. 4. 10 11. by means of his faith Therefore certainly the ceremonie of Baptism is not required of any of Abrahams spirituall seed to interesse them in remission of sins Yea I am horribly afraid lest they who joyn water-baptism with faith in Christ as necessary in the business of justification or remissioÌ„ of sins incur the same heavie doom with the Jews mentioned Gal. 5. 2 4. who judged it necessary for them to be circumcised in the flesh accordingly were circumcised in order to their justification For doubtlesse that which in this casc abolished them from Christ or made Christ of none effect unto them was not that the precept injoyning circumcision was now exauthorized or abolished by the death of Christ but because they judging somewhat necessary to their justification besides Faith in Christ practised accordingly For questionlesse their foot had been in the same snare had they practised circumcision even whilst it stood in greatest force upon a like account 16. The Doctrine of the great Apostle of the Gentiles is much differing from that which Mr. A. delivereth unto us in the point under preset debate He the Apostle Paul teacheth us that with the heart maÌ„ believeth VNTO righteousnesse a Ro. 10. 10 i unto remission of sins at least but Mr. A. teacheth us in effect that with the heart man beleeveth but half way towards righteousnesse and that he must march the other half of the way by water or else he will never come there For is not the tenour of his Doctrine this men are to take up that Ordinance speaking of Baptism upon their first beginning to repent and consequently to beleeve IN ORDER TO THE REMISSION OF THEIR SINS And p. 18. to the same tune thus That both Repentance and the Declaration of it by BAPTISM is required on mans part to INTERESSE HIM IN REMISSION OF SINS and sanctification of the spirit the things covenanted or promised on Gods part is too evident to be denied by any but those that will not see from Act. 2. 37 38. c. I wish for those Christian and worthy respects which in great numbers I bear unto him that being so willing himself to see as here plainly enough and somewhat more he intimates himself to be God will graciously please to give him eyes wherewith to see that so he may mistake darkness for a visioÌ„ no longer Yet until very now he had eyes to see that truth which on the suddain it seems is withdrawn from his sight For 17. The Lord Christ as was observed Sect. 18. at his first sending forth his Apostles to preach the Gospell Mat. 10. Mar. 3 Luk. 9 yea and when awhile after he seâ—t forth seventy other Disciples about the same work he spake not a word either to the one or to the other about baptizing any If Baptism had been essentially requisite unto salvation which it must needs be if it be essentially requisite to remission of sins can it
Abraham And if they had been informed or had apprehended that in case they should beleeve themselves indeed should be numbred amongst the people of God and be received as members into his Church but they must expect no such thing for their children these must remain in the condition of aliens and strangers notwithstanding their the Parents beleeving would not this have been a sore stumbling block in their way and grand dissuasive and discouragement unto them from beleeving especially considering as was formerly observed from Act. 21. 21. how mightily the hearts even of those who had begun to beleeve was set upon the circumcising of their children and how highly they were offended upon an information that Paul taught the Jews who were among the Gentiles not to circumcise their children If it were so great a grievance and offence to the beleeving Jews that circumcision should be denied unto their children how irreconcilable may we reasonably think the spirits of the rest of them must needs have been with Christian Religion in case they had understood that according to the principles hereof their children must neither be circumcised no nor yer baptized nor have any Character or badge of any relation unto God more then the children of Heathen Idolaters or of those Nations that knew not God That we hear of no murmuring or complaining in all the Scriptures of the New Testament from any Jew against Christians or their Religion about the non-baptizing of their children whereas we do hear of complaint made by them for their opposing the circumcising of their children it is an argument to me of a like unquestionable proof that children in the times of the New Testament were as ordinarily baptized as they were kept from being circumcised Consectary If Infant-Church-membership was no Levitical ceremony nor repeal'd or abolished by Christ then is it presumption in men yea and would be in Angels to attempt the abolishing of it What God hath sanctified that call not thou common was an Item given unto Peter by an Oracle from Heaven Act. 10. 15. CONSIDERATION XXXIII BY the best and most Authentique Records of Antiquity it appeareth that Infant-Baptisme was practised in the Christian Church by those who lived and conversed if not with the Apostles themsâ—lves yet with their Disciples and familiar acquaintance Proof The truth of this Consideration hath been so lately and so substantially proved by others and this in our own language that I shall onely need to refer the Reader desirous of satisfaction therein to these writings which I do § 26. 27. of the latter part of this discourse Consectary If Infant-Baptisme was practised by Christians who either conversed with the Apostles themselves or with their Disciples and familiar friends then 1. It cannot be reasonably imagined but that it was practised by the Apostles themselves also inasmuch as 1. Their disciples could not be ignorant what their practise was about Baptisme Nor 2. Is it in any degree probable but that had they seen or known any practise which had been Anti-Apostolical rising up or beginning to be set on foot especially of so high a nature as that in question amongst their Christian friends they would have disswaded and deterr'd them from it 2. It follows from the same consideration that they do very unworthily and un-Christianly who seek to delude simple ignorant people who are not able to confute them by telling them that the Baptizing of children is the Popes commandement and that Pope Innocent by his Decree first brought it into the Christian world whereas it is evident by substantial record that Infant-Baptisme was practised in the Church some hundreds of years before he was born See more of this § 32. of the 2d Part of this discourse CONSIDERATION XXXIV THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptise frequently signifieth any kind The fourth Head of Considerations concerning the rite of dipping in Baptisme proving the non-necessity and in some cases the nonlawfulnesse of it of washing rinsing or cleansing even where there is no dipping at all Proof For the proof of this I desire to refer the Reader to Mr. Edward Leigh his Critica Sacra in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he proveth it by a numerous quotation of Texts of Scripture and withall affirmeth that Hesychius Stephanus Scapula and Budeus the great Masters of the Greek tongue make it good by very many instances and allegations out of Classique Authors that the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth no more then ablution or washing Consectary If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptise ordinarily signifieth any kind of washing or cleansing even where no dipping is then can there no argument of value be built upon the signification of this word to prove the necessity of a Baptismal dipping Yea it follows that the Baptismal Administration may be regularly made by any kind of washing CONSIDERATION XXXV WHen the Holy Ghost in the New Testament hath â—ccasion to signifie or express the act of dipping he never useth the frequentative or derivative Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but always the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the contrary whensoever he hath occasâ—on to specifie the Sacramental act of Baptism he never useth the primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip but constantly the frequentative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proof The truth of the former part of this Consideration is evident from these three places Luk. 16. 24. Joh. 13. 26. Rev. 19. 13. to which we may add Mat. 26. 23. where the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found The act of dipping is not any where in the new Testament mentioned but in these four places onely and in all these it is expressed as hath been said by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely never by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original may readily be consulted The truth of the latter part of the Consideration is evident by an induction of all those Texts or places in the new Testament where the Sacramental act of baptizing is spoken of which in none of these places is expressed by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifie as was even now noted the one to dip the other a dipping but still by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which when the Holy Ghost expresseth common actions by them never signifie to dip or dipping but to wash or washing constantly witness these places Mar. 7. 4. 8. Luk. 11. 38. Heâ— 9. 10. which I suppose are all the places in the new Testament where the said words or any of them are used to signifie common actions For brevities sake I omit so much as to point at the Texts wherein the Sacramental act of baptizing is mentioned because they are many and withal obvious to be found by the guidance of a concordance Consectary If the Sacramental act of baptizing be
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
filthinesse both of Flesh and Spirit serving God in righteousnesse and true holinesse all the dayes of his life So that these words and wash away thy sinnes do not expresse or relate unto matter of justification but of Sanctification This latter Interpretation might be abetted by the enlargment and pressing of these and such like considerations 1. Men are no where in Scripture commanded to justifie themselves at least not in that sence wherein some Anabaptists interpret the words in hand and against which we now argue but frequently to sanctifie themselves See Levit. 11. 44. Levit. 20. 7. Joel 3. 5. 2 Chron. 29. 5. to omit other places 2. The work or duty of Sanctification is often expressed by the Metaphor of washing Wash you make you clean put away the evill of your doings c. Isa 1. 16. O Jerusalem wash thine heart from wickednesse c. Jer. 4. 14. But ye are washed but ye are sanctified c. 1 Cor. 6. 11. 3. It hath been proved that Paul before his baptizing was in a justified condition and consequently could not be exhorted by Baptism to wash away his sinnes in any such sence which importeth Justification or remission of sins 4. The sence we now plead of the words and wash away thy sins well accommodates both the former and the latter part of the verse whereas the sence opposed falleth in kindly with neither For the former thus Be baptized and wash away thy sins i. be baptized and then be carefull to observe the holy ingagement which thy submission unto Baptism imposeth on thee For the latter thus Wash away thy sinnes calling upon the Name of the Lord 1. Cast away from thee the evill of thy wayes depart from iniquitie so shall thou call upon the Name of God or of Christ as some expound the word Lord with acceptation according to that 2 Tim. 2. 19. as the Geneva Translation readeth it Let every one that calleth on the Name of Christ depart from iniquitie Whereas on the other hand to make Ananias to speak unto Paul thus Arise and be baptized and so â—ustâ—fie thy self c. is to make him speak an uncouth Dialect and unknown to the Scriptures Allthough I rather incline to the interpretation of the place now asserted yet the other which understandeth Ananias to speak of a Typicall washing away of sinne by Baptism is probable and of good accord with Scripture notion and Phrase This interpretation supposeth Ananias speaking unto Paul to this effect Arise be baptized and wash away thy sinnes c. q. d. The Lord Christ hath appeared from Heaven unto thee he hath prevailed with thee to believe on him to the justification of thy person and forgivenesse of thy sins Why then shouldest thou delay the receiving of the seal or confirmation of this thy blessednesse and not make hast to be baptized seeing Baptism is a Type or Figure of an Heavenly institution wherein the washing or cleansing of the conscience from the guilt and defilement of sinne is shadowed and Typically or Sacramentally transacted In Scripture things are frequently said to be done simply and without explication when they are done only in their Type or Sacramentally Thus Ezekiel calleth his declaring the destruction of the citie the destroying of it simply When I came to destroy the citie Ezek. 43. 3. So likewise he is said to bear the iniquitie of the house of Israel and so to lay siege against it c Ezek. 4. 3. 5. when as he did these but in Type and figure only Therefore WE ARE BVRIED with him by or through Baptism c. Rom. 6. 4. i. we are Typically or Sacramentally buried with him c. So Col. 2. 12. buried with him in Baptism Thus 1 Pet. 3. 21. The figure of Baptism is said to save men of which formerly viz. Sect. 130. In this kind of Dialect likewise the Apostle tells the Galathians that Christ was crucified among them meaning Sacramentally or representatively only Gal. 3. 1. to omit many the like I finde our Protestant Expositours more generally leaning rather to this interpretation then the other Water saith Bâ—llinger doth not wash away sins but grace which is signified by water a Non enim aqua abluit peccatum sed gratia qua significatur per aquam Calvin saith that no such thing is intimated as if any thing taken away either from the Holy Ghost or from the bloud of Christ were put into and shut up in the element but that God is willing that the Element should be a prop or support to our weâ—knesse Therefore in as much as Baptism helpeth our Faith in the receiving the forgivenesse of our sinnes by the blood of Christ only it is called the Laver or washer of the soul b Non quod quicquam vel ex Spiritu Sancto vel ex sanguine Christi detractum in elemento includatur Sed quia signum ipsum Deus vult infirmitatis nostrae adminiculum esse Quatenus ergo fidem nostram adjuvat Baptismus ut remissionem peccatorum accipiat ex solo Christi sanguine lavacrum animae vocatur Calvin in locum I forbear pluralitie of quotations They who make Justification or remission of sins to depend upon Baptism do as Calvin upon the place in hand aptly expresseth it Baptismo Christum obruere overwhelm Christ with Baptism Nor is there any thing pertinent to the businesse in hand in what Mr. A. subjoyneth in the close of this discourse And saith he if this be one End and Use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then the Baptism of Infants is voided as to this use also in asmuch as they are uncapable of exerting any act of heart For 1. Every mans assent and consent unto the terms of the Gospell is not publique With the heart saith the Apostle man believeth unto righteousness Indeed no mans assent or consent hereunto is publique but very secret and private The Lord and no other knoweth certainly who are his Yea not so much as the probabilitie of any mans assent and consent is publique untill it be by one means or other made publique Now then if it must be made publique before it be entered by Baptism Baptism cannot be the publication or manifestation of it at least not the first or immediate publication of it Nor can the declaration or publication of any mans Faith or Repentance be any end worthy Baptism in case they be declared and made publique before Baptism interposeth for this declaration When the battell is fought and the day won there is no need of fresh souldiers 2. If it be one end and use of Baptism for persons hereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then is both Mr. A's own Baptism yea and the Baptism of a very great part of those baptized in his way voided
must professe that his thoughts are not mine Or can he find that such a declaration and profession was ever made by any person man or woman at the time of their baptizing yea or can he find where ever the making of such a declaration or profession was required at any mans hand at the time of his baptizing For though Philip said to the Eunuch If thou believest with all thy heart thou mayest be baptized this doth not amount to an injunction laid upon him to professe it much lesse actually to declare and professe it unto the world Nor did the Eunuch when he said I believe that Jesus Christ is the Son of God actually declare this his belief unto the world unlesse Mr. A. thinks that Philip here signifies the world 2. In case it should be granted that such a declaration and profession as that specified by him was made by those that were baptized in Scripture times unto the world I would willingly learn of him 1. whether this Declaration was not made by them before their baptizing 2. whether this Declaration did not make them every which as much if not more visible Saints or members of Christ as their Baptism did If so how can Mr. A's Doctrine lately taught by him as we have heard stand viz. that no person is to be looked upon as having a visible being in Christ by any Act Endowment or Qualification preceding Baptism But 3. Gratifie we Mr. A. with this that a publique owning of Christ in Baptism by which men put him on and by and upon which they are incorporated into Christ visibly c. be one end and use of Baptism yea and that Infants neither do nor can viz. by themselves and in their own persons make such a declaration and profession to the world as that mentioned yet from all this train of premises it doth not follow that therefore the said end and use of Baptism is not to be found in the Baptism of Infants The reason of this nonsequitur besides that it is in it self apparant enough hath been formerly given Sect. 67 68 69 73 c. 4. And lastly for this Be we yet more open-handed to Mr. A. and bestow upon him the grant that the end and use of Baptism of which he speaks is not found in the Baptism of Infants yet neither would this forbid water that Infants should not be Baptized because there being according to Mr. A's own principls severall ends of Baptism in case any one of these be attainable by the baptizing of Infants Infants lawfully may yea and of duty ought to be baptized See this further argued and proved formerly viz. Sect. 67. and 98. Sect. 119. Whereas he saith p. 25. that infants cannot with any proprietie of truth of speaking be said to put on Christ in Baptism 1. I suppose that neither can men or women with proprietie of speaking be said to put on Christ in Baptism To put on Christ whether in Baptism or otherwise is a Metaphoricall or borrowed expression not a proper 2. Why may not Infants with as much proprietie yea and truth of speaking be said to put on Christ in Baptism as Infants under the Law may be said to have put on Moses in circumcision Or did not infants in their circumcision as properly and truly put on Moses as men themselves did in theirs 3. Neither doth the Apostle say that they who have been baptized have put on Christ in or by Baptism this is Mr. A's glosse not the Apostles Text. His words are only these Gal. 3. 27. For as many of you as have been baptized into Christ have put on Christ It is not denied but that persons baptized may with good congruitie of sence be said to put on Christ in Baptism only this is denied that Mr. A. can evince or justifie such an expression or sence from the said passage of the Apostle For they who have been baptized into Christ may very possibly have otherwise put on Christ and not by this their baptizing into him This proposition They that have been baptized into Christ have put on Christ may be as Logicians speak propositio consecutiva and not formalis a proposition wherein the consequent is predicated of the antecedent not the thing signified or typified of the thing signifying nor yet the effect of the cause As when the same Apostle saith As many as are led by the Spirit of God they are the sons of God Rom. 8. 14. he doth not suppose that men are constituted or made the sons of God by being led by the Spirit of God but only declared to be so their constitution in this kind is by another cause or means In like manner a baptizing into Christ may be an argument or sign that men have put on Christ and yet not be that act by which or in which they formally put him on Nay the truth is that to put on Christ being or importing an act it cannot be transacted or performed in or by a mans being baptized because this importeth a passion If it be said yea but a submission or voluntarie offering of a mans self unto baptism imports an action and by this or in this he may be said to put on Christ I answer If Christ be put on by a mans offering himself unto Baptism which for ought I see at present may be granted then is he not put on by Baptism but before it yea and they may as properly be said to put on Christ who never are actually baptized as they who are For evident it is that in the baptizing of men and women the offering of themselves unto Baptism alwayes precedes their Baptism it-self and as evident again it is that men and women may offer themselves unto Baptism and yet possibly never be baptized as viz. when there is no person present that is willing to accept of their offer in this kind or to administer baptism unto them Sect. 120. Mr. A. having risen up early and gon to bed late and eaten the bread of much carefulnesse to give the best complexion and colour to his second Argument against the lawfulnesse of Infant-baptism which he was capable of giving and that of receiving and being loth that what he had so carefully planted should be presently pluck'd up by the hand of an objection he prepares and arms himself to discomfit if it may be that objection which in his apprehensiō threatned him with this damage First he takes a view of and describes his adversarie and then considers where he may find the best advantage against him and accordingly encounters him Against this whole argument saith he p. 25. which concludes Infant-Baptism unlawfull because the ends of Baptism concerning which we have heard all along the said argument that he is very doubtfull what they are are better attained in the Baptism of Beleevers and consequently are attained also at least to a degree and competently in the Baptism of Infants likewise it is objected That this might have been
it self Therefore if the uncircumcision shall keep the righteousnesse of the law shall not his uncircumsion be counâ—ed for circumcision i. shall he not be equall in account with God with him that is circumcised though as righteous as he Rom. 2. 26. in like manner if he who verily thinks he hath been baptized shal as really coÌ„scieÌ„tiously perform all the ingagemeÌ„ts which Baptism imposeth upon men shall not his non-baptism be counted Baptism unto him and for any matter of benefit which Mr. A. can pretend should accrue unto a person actually baptized by means of this his Baptism the same or as much questionlesly shall be conferred by God upon him in whom he findeth a willing heart ready mind to be baptized and who refraineth from being actually baptized only out of conscience towards God and fear of offending him Sect. 125. Whereas Mr. A. pretendeth that opportunitie of satisfaction by the means specified touching mans having been baptized may be cut off by the death or other removal of such from whom it is to be received or else by the removall of such Infants themselves into places faâ—re remote before they come to age c. answer in part hath been made already where it was shewed that little or no inconvenience accrueth unto any man by his not having been baptized in case he be verily perswaded that he hath been baptized and with all is inwardly and cordially willing and readie to be baptized in case he deemed himself unbaptized I here adde 1. That in case the generall usage and custome of the Church or People of God in any place be to baptize their children though all ocular witnesses as Parents neighbours kindred c. of the baptizing of any person should be cut off by death or however yet the known custome of the place is securitie in abundance to such a person that he hath been baptized Therefore Mr. A's supposall in the case before us is impertinent and slight And 2. The course which Mr. A. himself steers with his children I mean in not causing them to come unto Christ in Baptism the more generall practise of the Churches and people of God in the Nation which stands for baptizing children considered is farre more likely in case of his removal by death or of his childreÌ„s removal into places far remote before they come to age to deprive them of all means of satisfactioÌ„ touching their baptizing then the baptizing of children in a coÌ„currence w ith the generall practise of the Saints where they were born is to draw them into a snare of uncertaintie whether they were baptized or no whatsoever may befall to disadvantage them in this kind For in case the Parents of Mr. A's children shall be both dead before they the said children come to age what means is there for them to receive satisfaction whether they were baptized or no 3. And lastly according to M. A's own principles it is little or nothing materiall wheither a person being come to years of understanding knoweth that he was baptized in infancie or no. For in case he were baptized this Baptism with Mr. A. was but a nullitie and consequently the person remains notwithstanding this Baptism unbaptized and in case he were not then Baptized he is but in the self same condition Sect. 126. All these particulars duly weighed and considered it is too evident to be denied by any but those that will not see that Mr. A. had very small reason to affirm that there is not as good reason for the baptizing of Infants as there was for their circumcising only because circumcision was no transient thing but permanent in the flesh whereas Baptism is transient and leaves no visible impression in the flesh of the Infant and that he might with as much reason argue thus there was not the same reason why Matthew should be an Evangelist which there was for Luke because Matthew had sometimes been a Publican whereas Luke was a Physitian or thus there is not the same reason why Maâ—y should be saved which there is why Lazarus should be saved because Lazarus is a man whereas Mary is a woman These are very genuine parallels of Mr. A's reasoning in the first point of difference assigned by him between the Circumcising of Infants and their baptizing Nor doth he quit himself any whit more like a man in his second the tenour hereof being this p. 27. 2. I answer yet further that the end of Circumcision though administred to infants was better attained then the end of Baptism can be when it is so applied because much of the benefit of Circumcision did accrue to the circumcised upon the work done without respect to any inward qualification or endowment whereas the benefit of Baptism doth not accrue meerly upon the work done but is suspended upon the knowledge faith c. of him that is baptized This somewhat also being cast up amounts to just nothing For 1. The main hinge upon which this peiece of discouse turneth is crazie and crakt quite thorow For it is a not orious untruth that much of the benefit of Circumcision did accrue to the circumcised upon the work done Against such a notion as this the Scripture riseth up like an armed man For Circumcision saith the Apostle verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision Rom. 2 25 If much of the benefit of Circumcision did accrue to the circumcised meerly upon the work done Circumcision would have profited them and that to a considerable degree whether they had kept the Law i. the rest of the Law or no. And Circumcision would have been not only that in the heart but that which was outward also in the flesh which notwithstanding the Apostle ver 28. 29. denieth it to be Yea 2. It is so far from being true that much of the benefit of Circumcision did accrue to the circumcised upon the work done that without righteousnesse and worthy walking it rendered the Circumcised so much the more obnoxious to the displeasure and judgement of God And shall not uncircumcision saith the Apostle which is by nature if it fulfill the Law judge thee who by the letter and Circumcision dost transgresse the Law Rom. 2. 27. Yea Sect. 127. 2. Such observations of the Law from whence there is much more reason and likelyhood that much benefit should have accrued to the observers upon the work done then from Circumcision upon these terms were yet so farre from being beneficiall unto them upon any such account that they were an hatred and abomination unto God To what purpose is the multitude of your sacrifices When you come to appear before me who hath required this at your hands to tread in my courts Bring no more oblations incense is an abomination unto me The new moons and Sabbaths the calling of assemblies I cannot away with your new moons and your appointed feasts my soul hateth c. Isa 1.
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
any person whasoever of the favour of God in generall towards persons to be baptized Nor did they ever denie but that such a profession might be necessary for some other causes besides an information of mens being in the favour of God whether generall or speciall So that the former part of this latter Answer is a meer impertinencie 2. Whereas he supposeth and in effect saith that Baptizers have no reason to conceive persons to be in a present capacitie of Baptism it self unlesse they have reason likewise to conceive them in a present capacitie of the ends and benefits of Baptism I answer 1. if by a present capacitie he means a capacitie which is at present vested and found in the subject in this sence Children are in a present capacitie of the ends and benefits of Baptism as well as men For there is at present and whilst they are yet children a capacity of the ends benefits of Baptism vested and residing in them This hath been shewed and proved formerly Sect. 64 65 68 69. 2. If by a present capacity he means as I suppose his meaning is such a capacity which renders its subject actually and at present capable of the said ends and benefits of Baptism it hath been formerly shewed and proved once and again that such a capacitie is not necessarie to render a person capable of Baptism more then a like capacitie of the ends and benefits of Circumcision was necessary to render Children capable of this Ordinance under the Law Peruse Sect. 69 152. with others So that we have nothing but overthrown Notions and Conceits to make up this Answer But it seems Mr. A. hath been troubled with a second proof of the said minor Proposition which he lifts up his pen to disable in the next place We shall give him somewhat more then the hearing of what he hath to say to this proof also although by the way this is more then the confirmation and proof of our Argument in hand and consequently of the intire cause of Infant-Baptism requireth at our hand For when an Argument is regularly formed one sufficient proof given for the truth of either Proposition I mean both of the Major and the Minor renders the Argument as authentique and concluding as many proofs of either could do Now against the form of the argument in hand no exception hath been nor with either reason or truth can be taken However let us see Mr A. and the second proof he speaks of play together before us Whereas in the second place saith he it is said that it was upon this ground viz. of Gods loving him that Christ himself was capable of Baptism and not his Faith in as much as he had no such Faith as is required of men to render them capable of Baptism to wit a Faith in God touching the remission of sins through Christ and that yet Christ did not receive Baptism upon any terms extraordinary but upon the same terms as others do in as much as it was in conformity to a standing Law of righteousness common to others as well as him This proof is not drawn up either in terms or in substance of notion to the sence of Mr A's Adversaries as we shall shortly declare in particular however let us see whether the peny of it be not better silver then the Answers To this I answer That this Reason is built upon a mistaken ground as supposing Christ to have no such faith as MIGHT render him capable of Baptism at least such as is required of other men in order thereunto for Christ had the same faith which Mr. A. p. 47. is required all other persons in that case For what Faith was required of other men to render theâ— capable of Baptism save this viz. To beleeve that Jesus Christ is the Son of God For so when the Eunuch demanded of Philip See here is water what hindreth me to be Baptised Then Philip answered and said If thou beleevest with all thine heart thou mayest And he answered Philip again and said I beleeve that Iesus Christ is the Son of God I Answer Sect. 183. Whereas Mr A. saith that the Reason which he is to Answer is built upon a mistaken ground the truth is that this is not the building of the reason but of the answer here made to it For 1. The reason he speaks of doth not speak as he makes it to speak viz. That it was upon the ground of Gods Love to Christ that Christ himself was capable of Baptism But what speaketh it it speaketh this That it was the relation of Son ship in Christ unto God that rendered him thus capable How material the difference is between these two hath formerly been opened 2. Whereas this answer saith that Christ had the samâ— faith which is required of all other persons in that case it builds upon another mistaken ground For that the faith which was in Christ was essentially and specifically differing from that which is reqâ—irea of â—ther persons in the case he speaks of is evident from hence viz. because such properties which are essential unto and do universally accompany that faith which is required of other persons in the case specified were wanting in the faith of Christ That faith which is required of other persons in the said case must be accompanied in its subject with repentance for siâ— perpetrated and committed This is so essential unto this Faith that without it no Faith whatsoever gives unto the persons we speak of a regular capacity of Baptisme * At least according to Mr. As. principles Yea Baptisme as we have oft heard is described by its relation unto Repentance not unto Faith as the more proper and signal qualifier of the two for its reception Therefore that Faith which is not accompanied in the same subject with repentance is not of that kind or species of Faith which is required in persons in order to their baptizing and consequently that Faith which was in the Lord Christ not being thus accompanied for he that never sinned could not repent of his sins was not could not be of the same kinde of Faith with that required in other persons Again that kind of Faith which is required of ordinary men and women upon the account before us in all and every the particular and individual actings and residings of it obtaineth remission of sins But the faith which was in Christ obtained no remission of sinnes Therefore it was a Faith of a differing kind from the Faith required of other persons Sect. 184. Yet again upon that Faith which is required in other persons c. this Law is imposed by God in all and every the residings of it viz. that upon the first coming of it unto and working of it in the soul a profession or declaration of it â—b â—eopenly made by Baptism This is Mr. A's own a vouched Doctrine in the premises and is also asserted by him in the sequel of his present Answer
upon this account baptize him Therefore according to the tenor of your late reasoning neither did he baptize him upon the account of his being in favour with God or of his relation of Sonship unto God To this I answer that although John knew Christ to be the Son of God when he declined the baptizing him as well as afterwards when he baptized him yet it seems he did not at present so wel consider that he being the only begotten Son of God and so a person in dignity infinitely transcending other men it was meet for him being a weak and sinful man to baptize him until the Lord Christ himself admonished or informed him of the meetness of the thing the transcendent dignity of his person notwithstanding Suffer it to be so now for thus it becometh us to fulfill all righteousness Mat. 3. 15. as if he should have said How true soever it be which thou alledgest against thy baptizing me as viz. that thou hast need to be baptized of me and not I of thee yet be content to do what at this time and upon the present occasion I desire of thee because it becometh me notwithstanding the peculiar dignity of my person yet in respect of my mediatory undertaking to condescend to every thing which is righteous or meet for other men to submit unto So then if it be righteous and meet for other persons who are the sons of God and because or as they stand in this relation unto him and not meerly as they are beleevers to be admitted unto Baptism then did Christ desire Baptism and was accordingly baptized as or because he was the Son of God although it be true that he was indeed the first born amongst many brethren as the Apostle speaks and so his relation of Sonship of an higher nature then other mens Sect. 188. Now that other persons are not regularly admittable unto Baptism nor ever were in the Apostles times admitted hereunto simply and meerly as or because Beleevers but as or because their faith thorough the profession of it did declare them to be the Sons of God and so iâ— special favour with him is beyond all controversie evident upon these grounds 1. If beleeving Jesus Christ to be the Son of God gives a regular capacity of Baptism as it is simply beleeving and not as it declares the Beleever to be the Son of God and in special favour with him then is the Devil himselfe or at least may be in a regular capacity of being baptized The reason of this consequence is evident because he beleeves Jesus Christ to be the Son of God or at least is a sufficient capacity to believe it The Apostle saith that he was mightily or with power declared to be the Son of God according to the spirit of holinesse by the resurrection from the dead Now the devil is very capable of any rational demonstration how much more of such which are pregnant and full of power to convince And though he be a lyar and the Father thereof yet being subtile and wise in his generation he is not like to lye to his own disadvantage which yet he must be supposed to have done when he said unto Christ I know thee who thou art the holy one of God Mark 1. 24. â—f he had lyed in so saying So that there is little question of the validity and truth of the consequence in the said major proposition Now that the Devil is or may be in a regular capacity of being baptized is I presume none of Mr. A's thoughts Therefore believing simply as beleeving doth not qualifie for baptisme but as it selfe being professed or declared declareth the Professour of it to be a child of God 2. If believing simply as believing inrights unto baptism then did Philip put the Eunuch upon harder and stricter termes to satisfie himselfe about his meetnesse to be baptized when upon this account he required of him or imposed on him a beleeving with the whole heart Act 8. 37. then his commission in that behalfe allowed him to do And indeed his admonishiâ—g or presting the Eunuch to believe with all his heart plainly intimated that it was such a Faith or beleeving which would render him capable of Baptisme to his own comfort by which he could approve himselfe to be a child of God If so then is it not the simple or absolute nature or act of beleeving but that relative or declarative nature oâ— property of it we speak of by vertue or meanes whereof it gives a capacity of baptisme unto men If so then it readily follows that it is the relation of Son-ship unto God which originally primarily and directly investeth with this capacity and that wheresoever and in whomsoever this may reasonably be presumed to be there is as rich as regular a capacity of baptisme as beleeving by means of the profession of it can give unto any man And that it is the property of Faith to give unto men the relation we speak of I mean of Son-ship unto God is the loud vote of the Scripture from place to place Joh. 1. 12. Gal. 3 26. and elsewhere And if Faith gives the relation of Son-ship the profession or declaration of Faith must needs give knowledge of this relation unto men Sect. 189. If it be here replyed true it is Faith professed declareth a person to be the Son of God but it followeth not from hence that therefore it qualifieth for baptisme in this consideration I answer if this be the noblest and highest consideration in Faith viz. that it gives the relation of Son-ship unto God makes a man or a woman to become a child of God which I suppose is no mans question then must it needs be the highest consideration also in the profession of it that it declares a man or woman to be the childe of God And if these things be so it undeniably followeth that either it is somwhat that it is meaner and lower in Faith and so in the profession of Faith which instates men in a capacity of Baptism or else that it is that relative declarative nature in it of which we speak which thus enstateth them Now then if Baptism be to be looked upon as a matter of favour or priviledge vouchsafed by God unto men or unto his children it is unreasonable to conceive or think that he should conferre it upon the account of that which is meaner and lesse considerable in them passing by that which is more excellent more considerable and worthy 3. If faith giveth not right unto Baptism in that declarative consideration mentioned then giveth it in some consideration relating to it as for example either as it is simply an act or as it is such or such a kind of act or as it relateth to such or such an object or the like But there is no other consideration in Faith by vertue whereof it can so much as tolerably be conceived that it should give a capacity of Baptism Therefore it