otherwise and therefore might have been agreers in their axiomatical dispositions respectively So might the said Assembly have declared their said assertion That Infants are to be Baptized in a discreet axiom saying Infants are to be Baptised yet not as commanded expressly in Holy Writ but as not forbidden which if they had so disposed the said assertion we had been ejusdem animi with them and not have told them that their said assertion or mode of so declaring it in a discreet axom was too far Dipt in errour In which we declare our Reply against their assertion saying Infants are no where commanded in Scripture to be Baptized notwithstanding they may be Baptized because it is no where in Scripture forbidden This is the truth and the whole truth and nothing but the truth in what we have Printed in the said Book concerning Infant-Baptism Hence we say that if our accusers aforesaid had had so much discretion in them as to have understood a discret axiom they would not for shame have impleded us at Law for Printing against Infant-Baptism Now if they think we impose too much ignorance upon them by our reflection aforesaid then t' will appear that what they have impleaded us for was and is out of the malitious and self design to wrest from us as they have kept us out ever since July 1662. of our Ecelesiastical Living the Vicarage of Wrotham in Kent They traducing and charging us also upon all occasions when we implead our defence to have Printed against Infant-Baptism and scandalizing us many ways besides as not to be in Holy Orders when we are 64 years of age and were Incumbent in two Livings successively in Lincolnshire long since as it is well known and therefore it 's unlikely upon the account aforesaid But the truth is they are lost by reason of a Minister's death in Lincolnshire with whom they were left in the time of the sad War in 1643 who dyed a long time before we knew of it and left his Estate to a Scotch-man his Kinsman who carryed all the said Minister left him away into Scotland or so disposed of Papers otherwise that we could never find them or hear of them And upon this account our accusers do press us to shew our Orders But whether it be because our Accuser shews sufficiently his Disorders we say not But that is the one of the two impedimenta obstantia which are prosecuted against us but if they charge us with one crime of immorality injustice or unreasonableness committed by us in the said place and prove it against us for above 20 years wherein we have lived amongst them we 'l yield our cause unto them and as for Infant-Baptism we have constantly it's well known practised it in and at Wrotham aforesaid Quis nisi mentis inops contra sua practica scribit Certè est illius tutior unda fide Who but a brainsick bereav'd of 's wits Prints Preaches what his practice contradicts His credit sure is more unstable Than Stygian water in the Fable We say no more Quicquid ex merito venit patiamur ferendum est Quae venit indigne paena dolenda venit What is from undesert pursude as crime Doth well deserve to be complain'd in Rhime By WILLIAM PARKER Infant Baptism Justified by A NEVV DISCOVERY Exitus acta probabit NOW to make way to the demonstration of the said New Discovery in reference to the Justification of Infant Baptism We think it not amiss to re-mind the Reader that such was the Lords love of pity and compassion to the disobedient fallen Man-kind that he was willing to restore Man-kind to a new and innocent life again that so he might have fellowship and communion again with his God and enjoy the Beatifical Vision of transcendent Bliss and Happiness in the Kingdom of Heaven John 3.16 1 John 1.3 Which said New Life and State the Introduction to the said Transcendent Bliss Our Saviour exemplifies by a Child-like innocent life and state therefore he set upon occasion a little Child in the midst of his Disciples and said Except you be Converted and become as a little Child ye cannot enter into the Kingdom of Heaven Mat. 18. Hence it 's evident that a Child-like Innocent life and state is made by Our Saviour the Pattern and Exemplar of the said New Heavenly Life and State Now since Man-kind was by Disobedience and still will be be through Disobedience fallen as aforesaid from the said Innocent Life and must of necessity come to it again before he be fit to enter into the Kingdom of Heaven there must be the removing of all impediments that hinder the attainment to Bliss which said impediments are the Sins and Transgressions which stand in opposition to Innocency and separate betwixt Us and Our God Isa 59.1 2. Therefore the Lord in his Infinit Wisdom and Goodness Ordained two most significant and fit Sacraments to Figure forth in their Mysteries the way and means whereby the Transgressions and Sins may be removed and taken away from the depraved heart of the repenting Sinner Which two Sacraments are Circumcision and Baptism The one viz. Circumcision to cut off and destroy the gross Sins which must first be removed as we are commanded Ezek. 18. to cast away our gross Sins and then the washing away all remaining defilements in the depraved heart of Man-kind for that no unclean thing shall enter into the Kingdom of Heaven Rev. 21.21.27 Hence the Lord saith 2. Cor. 6.27 Come out from among them and touch no unclean thing and I will be your God and you shall be my People Therefore the Lord in his like Infinite Wisdom and Goodness brought in Baptism upon the account aforesaid as appears Ephes 5.26 27. where it's said Christ gave himself that he might Sanctify and cleanse his Church c. by the washing of water in and through the word that he might present it to himself a most Glorious Church not having spot or wrinckle or any such thing but that it might be Holy and without blemish Thus we see how and wherefore Baptism also was brought in after Circumcision to be administred and these two Sacraments are so essentially relating and depending on each other respectively as one cannot be compleat in its operation and Mysterie without the other For if the gross Sins be not taken away how can remaining defilements of Sin be purged away and if remaining defilements be not also purged away there can be no coming to the Innocent life again and so no entrance into the Kingdom of Heaven For no unclean thing shall enter into the said Kingdom Revel 21. So that we see the said use and essential dependency as aforesaid on each other respectively in reference to the same end And Circumcision must have its first work also upon the account aforesaid and therefore we must first begin with Circumcision and we shall lay it down as it is in its fitness for the end aforesaid 2. The necessity
they Baptise The question is whether upon account of Abraham's practice aforesaiâ— in Circumcising all his Family whether born in his house or bought with his Money whether it be not lawful to Baptise in like manner the Children of a Turk or like Nation if Christian People would take care of its education and instruction of Baptisms work in its Mysterie as they come to riper years For that Abraham Circumcised all Male Children of his Family though bought with his Money of a stranger Therefore We thought good to offer this to their Consideration who though they allow of Infant Baptism yet limit and restrain it within the narrow compass of Believing Parents as they perswade themselves they are whom they Baptise Further as for Abraham's Circumcising his seed We find he did it at two several times or ages for it it is expressly said Gen. 17.25 first Ishmael Abraham's Son was 13 years of age when he was Circumcised and that at the same age or years the Jewish Doctors accounted them Filii praecepti that is fit to be instructed and taught the Laws of their persuasions in reference to Abram's and Moses's instructions to the Israelites of their Children and Houshold Gen. 19. Deut. 4. 6.7 Hence it 's very consentaneous and agreeable to Piety that at the same age youth ought to be instructed by their Parents and Governours even to begin to shew forth then their true Circumcising that is their cutting off their gross Sins of life which youth are growing up into for want of Discipline and Correction But too many pretending Christians in our days do omit and neglect it putting it off by using a Brutish Proverb that a rugged Colt makes a good Horse as if they could tame when they please their bruitishly bred Children as their rugged Colts are tamed whereas Heathens commonly so called could say that Children left some time to their Lusts are hardly restrained quoâ—e semel est imbuta recens servabit odorem testa diu and Divine Writ tells us that Youth corrupted is not easily nor frequently reduced again but it becomes in little time to be like the Sons of Anack so strong in Lusts that they must be cut off before they can be subdued and therefore as Job saith They too often are ready to l'e down with the Sins of their Youth for want of the true Circumcision which is the spiritual Circumcision at Ishmael's age to shew themselves thereby of Abraham's Belief the Father of the Faithful Rom. 4. So that all Parents and Governours should when their Children be come to be of Ishmael's age endeavour to bring them to the Minister of the true Circumcision the Lord Jesus Rom 15.8 to be Spiritually Circumcised in order to their Spiritual Baptism that so thereby they may attain to the Child-like innocent life and state to be made capable as Our Saviour saith to enter into the Kingdom of Heaven Now forasmuch as Ishmael was Circumcised when Abraham with all his Houshould were Circumciseâ— it is evident that Ishmael was then personally a member of the Houshould of Faith no reprobate at present therefore that which is spoken to Abraham by the Lord Gen. 21.11 12. was only spoken in reference to Sarah her words ver 10. and in reference to a higher Mysterie which is declared by the Apostle more fully Gal. 4.30 viz. Cast out the Bond Woman and her Son which was Ishmael it was spoken of Ishmael's rejection by way of office as he was born of Hagar the Bond Woman the representative of the Legal Seed of Legal Servantship under the Law of Compulsion and was not to have that Inheritance of the Spiritual Promises which was 〈◊〉 to Sarah and her Offspring Gen. 17.19 Sarah which was the Free Woman the Tipe of the new Jerusalem the Mother of all true Believers Gal. 4.26 For it is said to Abraham Gen. 17.20 concerning Ishmael I have blessed him and will make him fruitful and will multâ—ply him exceedingly which are all signals of the Lords good will to Ishmael And therefore since he was Circumcised with Abraham at the same time and had the said Promises made to him surely it cannot be that he was personally a reprobate at the time of his Birth for that Signum must relate to the Signatum which was the personal interest in Abraham's Belief and houshold of Faith by being Circumcised and had the Promises aforesaid For that relata do ex mutuo constare that is give respectively being and existency to each other therefore 〈◊〉 uno relato ponitur Correlatum that is one Relat being declared the Correlat thereof must necessarily be inferred because they do ex mutuo constare that is arise mutually as cause and effect out of each other as Fatherhood ariseth out of Sonhood if there were no Son there could be no Father and if no Father there could be no Son therefore they arise mutually out of each other so in reference to Ishmael as aforesaid since he was Circumcised and that by Abraham upon Gods Command ver 13. it must follow that he was personally then a member of the houshold of the Faith of Abraham and no reprobate but only by way of office was he cast out Gen. 21.10 and what he did was only by way of office as a representative of what the earthly legal seed of the Bond Woman doth to the Seed of Faith even as the legal Scribes and Pharisees did to Christ and his Disciples even reject Him and Them and scoff at them as it is exprest Mat. 27.29 Acts 2.18 What will this babbler say Acts 17.18 Yet this legal bond offspring of the Jews aforesaid though they did reject the Christ of God Our Saviour did expect to be Heirs to Abraham John 8.33 Rom. 9.8 And so much of the first Age or different time of Abraham's Circumcising his Seed of one of the first Ages or different times of Abraham's Circumcising his Seed as of Ishmael his Son by Hagar and of his ingraffing by Circumcision at present into Abraham's Family or houshold of Faith and likewise of Ishmael his rejecton or casting out from being Heir with Sarah her Seed to the inheritance by Faith which was done by way of office as he did bear the Image and representation of the Bond Womans Seed which was the Seed of 〈◊〉 as the Dutch call it that is the Law of Compulsion that compels us to seek a freedom by Abraham's Faith We come now to set forth the other age or time of Abraham's Circumcising his Seed and so of all Israel after him which was at 8 days old Gen. 17.12 and every Male Child only was to be Circumcised by the Lords Command at that age no sooner or later 2. The Male Infant that was not then Circumcised was to be cut off from the Congregration of Israel ver 14. which was durus sermo a hard saying in reference to Infants at 8. days old if it was not intended as it was by way of offâ—ce and as a
Baptism the other necessary following Sacrament or Mysterie ordained by the Lord Jesus to set forth what is further to be done upon and in the true Circumcised ones who have their gross Sins cut off by the Ministery of the true Circumcision Rom. 5.8 and by the true Circumcising Knife of the Law which Joshuah in his office made use of in a Mysterie as aforesaid This Baptism we are to seek for after we are Circumcised even a thorow washing away of all remaining desilements of Sin which remain in their degrees for some time in the Soul after our gross Sins are Circumcised away And this Baptism through washing is so necessary that without it in its order and degrees performed we cannot attain to the Child-like Innocent life and state again set forth by Our Saviour to be the next way and means of entring into the Kingdom of Heaven Mat. 18. Therefore the Apostle exhâ—rts the Corinthians that having these Promises Rom. 6.27 to purge them from all filthiness of Flesh and Spirit perfecting holiness in the fear of God Hence Baptism was ordained by the Lord Jesus for the use and end aforesaid and must follow after Circumcisions use and work in its Mysterie is done Hence the Israelites who came out of Egypt the straits and bondage under the slavery of Sin in a Mysterie were then Prophetically Baptised unto Moses in the Cloud and in the Sea as St. Paul saith 2. Cor. 10.1 2. So that the Circumcised ones who came out of Egypt as aforesaid were Prophetically Baptised also unto Moses which doth clearly hint to us that Circumcision doth reach and interpretatively include Baptism and Baptism also presupposeth Circumcisions work in its Mysterie Now since Baptism is owned by us to be a Gospel Ordinance and sure also those who were Circumcised were as aforesaid Prophetically Baptised also unto Moses it must be granted observe it well that Christ was Moses under the dispensation of Circnmcision for that it is said they were Baptised unto Moses Now Baptism is declared to be Mat. 28. Christ's Ordinance appointed by Him and performed solely by Himself Ephes 5.27 28. Hence is Christ under the Gospel dispensation 〈…〉 to be looked upon and considered to be the true Spiritual Administrator of Circumcision in its Mysterie and so the Apostle calls him Rom. 15.8 Now I say to you that Jesus Christ was a Minister of Circumcision for the truth of God to confirm the Promises to the Fathers and that the Gentiles might glorifie God for his mercy ver 9. and the Apostle declares the like Col. 2.11 In whom ye also were Circumcised with the Circumcision made without hands in putting off the body of the Sins of the Flesh by the Circumcision of Christ Whence it sollows from the said expresses 1. Cor. 10.1 2. Rom. 15.8 Col. 2.11 that Christ was Moses the true Circumcisor and Baptisor under the Law and also both of them under the Gospel also And therefore they are both respectively begun and completed in him only and are to be looked upon as included in each other like Ezekiel's Wheels one within the other Ezek 1.16 Hence Baptism was brought in its office next to be done after Circumcisions work is performed in its office and mysterie respectively And thence also it must follow by undeniable consequence that if Infant Circumcision be a good document and instruction by way of office as aforesaid so is Infant Baptism also and must be so intended by the Lord and also received by us for that one essentially and reciprocally depends upon the other And here it must be granted that those who were Circumcised were declared to be Prophetically Baptised in the Cloud and in the Sea when they came out of Egypt Now it is evident that some little ones were among them who passed through the Sea Exod. 10.10 24. Hence they also were Baptised in the Cloud and in the Sea for it is said They were all without exception Bâ—ptised And by that reason and upon the account aforesaid in reference to the Prophetical Mysterie Christians Infants may be Baptised also even by way of office otherwise we deny grown Christians to have as good a document by Infant Baptism as grown Israelites had by Infaent Circumcision upon the respective accounts betwixt them as aforesaid But this aforesaid by the way only as a preparative to our further justification of Infant Baptism by way of New Discovery which we doubt not but Christo assistente to do after we have set forth more distinctly what Baptism is in its Nomination and Notation Baptism in its Nomination or Notation comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash or cleanse or dip and answers to the Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which said word is used Ruth 2.4 and is by Arias Montanus rendred Intinge buccellam in Accto dip or wash thy morsel in the vineager which said word the Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptise or wash thy morsel in the vineager Hence Baptism notes in its nature and signification a washing or cleansing with that which is most fit to cleanse as Water is most experimentally known to be of a mundifying and cleansing nature Ezek. 16.4 2 King 5.10 And therefore it is a most fit means to figure forth Baptism our Spiritual washing and cleansing from all filthiness of the Flesh and Spirit 2. Cor. 7.1 2. Hence the Lord Jesus annexed to his Gospel Dispensation which is the Dispensation of Faith Mat. 28. Baptism for that the Belief is the purifying Grace and means through the Word which is indeed the Christ of God John 1.11 to wash away all remaining defilements of Sin as aforesaid Hence it is said Ephes 5.26 27. Christ gave himself for his Church that he might sanctify and cleanse it through the Word and it is said John 15.3 Now ye are clean through the Word I have spoken to you And it is said Acts 15.9 He purified their hearts through Faith Thus we have in brief offered to consideration what Baptism in general is and upon what account the Lord Jesus brought it in and also annext it to his Gospel Dispensation and how it presupposes Circumcisions work before it can have its proper operation in its Mysterie upon the same real object that Circumcision was conversant about which was the Male Infant to be Circumcised only and that on the Eighth day only and that if it were not Circumcised in that day then that Male Infant was to be cut off as aforesaid Hence what the Male figured forth which was the Manly Nature must be also considered to be Baptised or washed and that by Christ in his day figured forth in the Eighth day and if the Manly Nature be not Baptised then by Christ in his day it must be cut off from Christs Spiritual Congregation which is the Kingdom of Heaven Yet our Saviour specifies and recites none of these in his commission for Baptism by any intimation written though they must be necessarily
of its application in its Mysterie for the said end 3. Lay down the Persons who first received Circumcision and the Persons who were in the first dispensation always to be Circumcised And lastly offer to Consideration whether it be not to be granted that the then Circumcised were then particularly and intentionally to be Baptised in reference to the removing of all Sin for that the natural dependency betwixt them as aforesaid is so nearly and essentially annexed together as aforesaid that one cannot be efficacious and useful without the other and that therefore none of Us can have fellowship with the Lord without the operation of them both respectively and therefore it 's said that Abraham received the Sign of Circumcision as the Seal of the Rightousness of the Faith he had in his Uncircumcision whence it is evident he had the Inward and Spiritual Circumcision before he had the outward and had Spiritual Baptism also for that he had in his Uncircumcision saith the Text before he was outwardly Circumcised the Rightousness of Faith which purifies the Heart Acts 1.5 Now Faith is annexed to the Ordinance of Baptism saith OUr Saviour Matt. 28. and Mark 16.17 Hence Abraham recieved also as aforesaid Spiritual Baptism in his Circumcision and therefore We believe that Spiritual Circumcision and Spiritual Baptism were to be received and intended to be so together though but the outward Dispensation of Circumcision was appointed only at first to be in practice Yet that Baptism was indeed intended in its Spiritual use also appears by that 1 Cor. 10.1 2. Moreover Brethren I would not that ye should be ignorant how that our Fathers were all under the Cloud and all passed through the red Sea and were all Baptised unto Moses in the Cloud and in the Sea where it 's apparent they were all Prophetically Baptised with the Ceremony of Baptism also who were but practically Circumcised only as aforesaid Hence where one of the said Ordinances are outwardly by Dispensation appointed of right and by Gods appointment the other also is and must interpretatively as aforesaid be understood to belong and therefore it will infer also Infant Baptism to be just and reasonable upon the account of Gods appointing Israelites Infants to be Circumcised in truth But we leave it to be seriously thought on and considered and argue it at present no farther on that account but pass on to set forth Circumcision according as before hinted And first unto its fitness for the end and purpose it was ordained for which will appear in the signification of the word it self viz. Circumcision which is derived from the Latine word Circumscindere to cut about and answers to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle uses to express Circumcision by Rom. 2.25 Acts 15.15 which signifies to cut about and so to cut off and answers also to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.10 which Arius Montanus renders concidit to cut off together which is a most apt rendring of the said word according to its innate signification and scope for which it is intended even to figure forth in a Mysterie by being applied to and on the fore-skin of the Flesh the cutting off the strong Lusts from the depraved heart of the disobedient humanity which will be no otherways destroyed then the Sons of Anack could be destroyed in the Land of Canaan by cutting them off which were as a Divinely Spirited Germane saith the Figure of these strong and powerful Lusts which unbelieving Christians say because they know not nor make use of the Spiritual Circumcision aforesaid can never be subdued in this life even as the unbelieving Israelites aforetime cryed out they could never be able to overcome those Giants the Sons of Anack Therefore the Lord of necessity brought in Circumcision to Figure forth in its Mysterie the way and means whereby the said strong and Giant-like Lusts so powerful through custom and habit should be destroyed in order to the coming to the said Innocent Life and State Which said Circumcision the Lord annexed to his Law of Compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.24 that is as We believe until Christ come to perform his Office on those who were Disciplined under the said Law Gal. 3.10 13. And made fit thereby for that his Office to be performed in them by Him Gal. 4.45 Now the said Circumcision was adjoined to the said Law for that the said Law was appointed by the Lord to restrain the abominable nature of Sin Rom. 3.20 7.1 2. To discover also the Curse due to the Sin from both which discoveries when they are set home by his Spirit on the Heart Then there doth and must Ex vi antecedentium arise a fear and trembling in the Sinner as appears by St. Paul's express Rom 7.24 ver 9 10. So Acts 2.37 16.29 Hebr. 12.20 21. Upon which work the Sinner is willing to part with any thing in reference to his Salvation as Judg. 10.16 it 's said upon the like occasion They put away their strange gods and served the Lord. Hence also the Fear is said to be the beginning of wisdom Psal 111.10 Prov. 9.1 and Prov. 24.10 it 's said the wise man Fears and departs from Evil For then we are willing to do any thing to be saved as aforesaid Therefore the Lord joyned Circumcision to his Law of Compulsion which works the said Fear upon the Conscience aforesaid to make the gross Sinner willing to be Circumcised in a Mysterie that is to have his gross Sins cut off which the Sinner must do or he cannot come to the said Innocent life and state again to be made fit to enter into the Kingdom of Heaven upon the account aforesaid Hence Joshua was commanded before he brought the Children of Israel into Canaan the Tipe of the Kingdom of Heaven to make sharp knives and Circumcise all the males Josh 5.2 3. The Original express is Make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultros petrarum knives of stones or rather of sharp flints and Circumcise the males which knives were a fit Figure of the Circumcising knife of the Law to which Circumcision was annexed for the end aforesaid For that the Law was by Gods Command written in Stone which is a Tipe of the Heart of stone so made through custom and obdurateness in Sin Ezek. 36.26 11.19 wherein the Law when the Heart becomes a Heart of Flesh again is to be written Now that the Laws were written in Stone it appears Deut. 10.25 Exod. 34.1 The Persons who were first Circumcised by Gods Command was Abraham Gen. 17. who received it after he believed Rom. 4.11 And therefore he was then gone beyond Circumcisions work and scope for which Circumcision was appointed as aforesaid Hence Abraham had then no Personal need of Circumcisions work which was appointed to figure forth in a Mysterie the cutting off the gross Sins as aforesaid for He had attained as it appears to the