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
expressions of the Holy Ghost to make both more adequate and lively impressions of the things signified by them upon the hearts and spirits of men then any other 13. Amongst such Scripture terms and expressions wherein the Holy Ghost speaketh either of Earthly or Spiritual and Heavenly good things delight most in your said secret discourses to use those which are most emphatical and neerest to Hyperboles Such words and exprâ—ssions as these frequently used in your Soliloquies will by degrees habituate your minds to think very indâ—fferently and meanly of temporal good things and most highly of the things of Jesus Christ and of the world to come The Scripture in some expressions maketh the greatest and most desireable things of this world next unto nothing yea nothing it self and appropriates reality substance truth worth and excellencie of being unto the things of the world to come Let such expressions as these be of choice esteem and of dayly use with you It is the observation Amat talâ—â—s compositione Paulus Hug. Grot. In Rom. 5. 20. of one that the Apostle Paul delighteth much in words compounded of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import wherof is to advance and raise the signification of the word compounded with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit many others The use of such words or of the notions imported by such words in your meditations of spiritual and Heavenly things will be of rich concernment unto you to work in time and by degrees your judgements and apprehensions of matters relating to both worlds to a steady conformity with the judgement of God himself concerning these things as it is declared in the Scriptures and so to mold and form your lives and ways accordingly 14. Know no accommodation no gratification § 21. whatsoever to the flesh against the lightest or softest motion of the spirit within you nor against the least jot or tittle of any the commands of Christ If you shall deign to take any knowledge of them you will run an extream hazard of being ensnared and overcome and so dtawn into greater inconveniency and danger in the end then you can readily imagine in the beginning 15. You have opportunity of a four-fold variety of Christian imployment You may meditate that which is good with your heart You may do that which is good with your hand You may speak that which is good with your tongue You may hear that which is good with your ears It is pitty but that one or other of these ploughs should stil be kept going you can hardly be cast under any such disadvantage at any time but that you may serve the dear interest of your souls and better your accounts and reckonings at the great day by exercising your selves in one or other of these worthy engagements 16. Remember that all time lost or mispent though never so truly repented of by you though never so freely and fully pardoned by God yet will occasionally and in a sence not to be despised by considering men turn to loss unto you all the days of eternity For though God upon the said suppositions will not punish you in the least for your miscarriages in either kind nor once mention them unto you yet you cannot expect that he will reward you for them The highest priviledge that sin or any unworthyness is capable of is pardon reward is appropriate unto righteousness Whereas had the time which you spend idly or mis-imploy been sown with the good seed of righteousness and well-doing he that giveth to every seed it s own body would have made your harvest of blessedness and glory in the world to come so much the greater and more plentiful Therefore be diligent and careful to improve the smallest shreds or broken ends of time And what shall I say more For the time would § 22. fall me to set before you or to recommend unto you all that is in my heart for the Christian comfortable and safe steerage of your course through the world I trust that without any recognition through the grace of God that is given you you retain in mind many things more of this blessed concernment which God hath heretofore at several times given in direction-wise unto you by my Doctrine and that having so much Heavenly light shining round about you you will not venture your dear souls upon any peradventure upon any light or loose presumption whatsoever Ye are in our heart as the Corinthians sometime were in Pauls to dye and live together and I trust I am not upon upon inferior terms in yours And my hope is rich and precious concerning you that you will fulfill my joy in being like minded having the same love being of one accord and of one mind in doing nothing through strife or vain glory but in lowliness of mind each esteeming others better then themselves looking not every man upon his own things but every man also on the things of others c. Phil. 2. 2. 3. If you shall continue walking in this way you will find the issues of it life and peace And the God of all grace will dwel amongst you for ever Farewel my Joy and Crown of rejoycing in the presence of our Lord Jesus Christ at his coming at whose right hand my hope is to meet you all at the Great Day Yours to serve you freely and faithfully in the work of an under Sheep-heard JOHN GOODVVIN From my Study in Swan-alley Colman-steeet London April 3. 1655. The Contents of the former Part. 1. COlourable arguments for the defence of Error are more likely to take with men then solid arguments for the truth together with the reasons why pag. 1 2 3 2. God requireth both faith and practice upon grounds more remote yea upon secrâ—t insinuations p. 3 3. Many practices may be lawful yea necessary for which there is neither expresness of precept nor of example in the Scriptures 5 6 7 4. The greatest part of such actions which ougâ—t out of conscience to God be to performed are not either enjoyned by expresness of precept nor commended by expresness of example 7 8 5. Schismaticks alwaies have been extravagantly excessive and importune in magnifying their private opinions and practises 8 9 10 11 6. No practise or example in Scripture is obliging unto imitation but such as are grounded â—pon some precept or law 11 12 7. The less experienced or skilful persons are in drawing or framing regular consequences the more ignorant they are like to be of the mind of God in many things yea and in the greater danger to oppose it 12 13 8. To multiply bands of conscience above what God hath made them is constructively to dâ—ny the Scriptures sufficiency c. 13 14 9. Things plainly taught in the Old Testament are more sparingly delivered in the New 14 15 10. To reject good consequences drawn from the Scriptures is to reject the authority of the Scriptures themselves 15 16 11. One sound argument
about twenty miles from Hierusalem in the Road towards Hebron there is a village or Town called Bethsoron near unto which there is a Mountain at the bottome or foot whereof there is a certain spring or Fountain where the Acts of the Apostles relate that the Eunuch of Queen Candace was baptized by Philip. a Et est hodie Bethsoron vicus euntibus nobis ab Aeliâ Chebron vicesimo lapide juxta quem fons ad radicis montis ebulliens ab eadem in qua gignitur sorbetur humo Et Apostolorum acta referunt Eunnchum Candacis Reginae in hoc baptizatum â Philippo Eusebius before him had affirmed the same and Bedâ— some hundreds of years after him reporteth the said village then remaining consenting with the two former touching the baptizing of the Eunuch in the said spring or Fountain Our Country man Mr. Sandys who travaild through these places mentioneth his passage by Bethzur being in the upper way between Jerusalem and Gaza Where saith he we saw the ruines of an ample Church below that a Fountain not unbeholding to art whose pleasant Waters are forthwith drunk up by the earth that produced them Here thâ—y say that Philip baptized the Eunuch whereupon it retaineth the name of the Ethiopian Fountain And no quâ—stion but that thâ— adjoyning Temple was erected out of devotion to the honour of the place and memory of the fact b Sandys Travails lib 3. p. 142. The Holy Ghost himself seems to point out the inconsiderableness of that Fountain or water after which we are now inquiring And as they went on their way saith he speaking of Philip and the Eunuch travelling together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They came unto ACERTAIN WATER or as our English Dialect would best expresse it unto a kind of water Act. 8. 36. The description or expression here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the water spoken of not to have been any river much lesse any deep River nor other water known by any name but some small spring or fountain onely Consectary If the water wherein the Eunuch was baptized Act. 8. 36. was so small and shallow that he could not be dipped over head and ears in it it undeniably follows that then such dipping is of no necessity in or to a regular baptizing CONSIDERATION XL. BAptizing with water and baptizing with the Holy Ghost are expressed by one and the same Praeposition in the Scripture Proof Mark 1. 8. John speaking of the difference between his Baptism or rather of that administration of Baptism which he exercised and the administration of that Baptism which is poâ—ropriate unto Christ expresseth himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I indeed have baptized you WITH water but he shall baptize you WITH the Holy Ghost See also Mat. 3. 11. John 1. 33 were we find both Baptisms in like manner expressed a Tit. 3. 56. God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be poured out upon us following the resemblance of water poured in the washing of Baptism Nor can that phrase rationally admit another construction Act. 1. 5. when our Saviour promiseth hâ—s Disciples they should be baptized with the Holy Ghost not many days after as John baptized with water As they were baptized by the Spirit so they were baptized with water for so the proportian requires And therefore it is an utter mistake to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the dipping into the water when the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most frequently with the Hebrews and generally amongst the Grammarians notes onely the cause or instrument c. Mr. â—h Hooker Survey of summe of Church Discipline Part 3. c. 2. p. 31. Consectary If both Baptisms the one with water the other with the Holy Ghost be expressible by one and the same Preposition which importeth one and the same manner of their respective transactions then is that Baptism which is with water performable as well or rather by pouring water on the baptized as by dipping into the water considering that they who are baptized with the Holy Ghost are no where said to be dipt or plunged into the Holy Ghost but to have the Holy Ghost poured on them Act. 2. 17. 18. Act. 10. 45. CONSIDERATION XLI TO pour water upon the body or flesh of the person baptized carrieth in it a more significant resemblance of the act of burying then a dipping into water doth Proof Mr. Thomas Hooker appeals unto the judgment of sence it self whether this Consideration be not a truth The applying saith he and casting the water upon the body best resembles the nature of burial as sence will suggest the dipping of the body into the dust doth no way so lively resemble burial as the casting dust and mold upon it a Suruey of the summe of Church discipline Part. 3. c. 2. p. 32. And the evident truth is that the thrusting or putting of the body under or into the Earth as suppose into the dust or into a grave hath little or nothing of the nature or property of a burial in it in comparison of a casting earth upon it A corps is not properly buried by being put into a grave but by having Earth cast upon it whether it be put into a grave or not Burial doth not consist in an application of the body to the Earth as in an application of Earth unto the body Consectary If the pouring of water upon the body of the person to be baptized carryeth in it a more significant resemblance of the act of burying then the dipping it into water doth then is that baptismal administration which is made by dipping less representative of a beleevers being spiritually buryed with Christ then that which is performed by pouring or casting water upon it CONSIDERATION XLII THe nature of Baptism and the Administration hereof answers or represents the gracious Act or work of Christ in his application of himself unto us Proof It is acknowledged on all hands at least vertually and consequentially if not formally and expresly that the great end of Baptism and of the administration of it is to confirm and seal the Covenant of grace by Christ For he that granteth that Baptism signifieth the death of Christ and so the Covenant in his blood and yet denyeth that it sâ—aleth this death or Covenant speaketh contradictions For God cannot signifie any thing unto me or any man but what hath reality and truth of being and therefore his very signifying of a thing unto me is in the proper tendency or import of it a confirmation or seal of the reality truth and certainty hereof Now if the nature and end of Baptism be to seal and confirm unto men the Covenant of grace by Christ it must needs be conceived to answer signifie or point out the gracious Act or Work of Christ in applying himself unto them And look upon what
their respective articles by some solemn act of theirs in presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men PVBLIQUELY to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part We are yet in a safe roade or however not much beside it Only a touch upon two things 1. If by PVBLIQVELY he means in the sight of the world or upon such terms that all men or the generality of persons round about may readily come to know and understand then his rule condems his practise and the practise generally observed by persons of his judgement For neither did himself in this sence publiquely signifie his coÌ„sâ—nt to the terms of the covenant by his being baptized the generalitie of us knowing nothing of his Baptism but only by tradition whose information in other cases is not very authentique or authoritative or by common fame which is known to be Tà m ficti pravique tenax quà m nuncia veri i. As well an hâ—ld-fast of â—hat feigned is As a Reporter of Truth 's certainties And as hath been notic'd formerly that most of those who are led as they think to Christ by the way of new Baptism chuse Nicodemus his season either formally or materially for their voyage Therefore what they do in this kind they do it not so PVBLIQUELY 2. The will of God in the Covenant made with Abraham his posteritie whether spiritual or teÌ„poral was as much that something should be done by meÌ„ publiquely to signifie their consent unto the terms of it as it is that any thing in this kind should be done by men to signifie their consent to the terms of the Covenant of Grace in the Gospel Therefore how impertinent is that which follows Now faith in Christ and an obedientiall subjection to ALL his Laws and precepts being the condition of this Covenant on mans part at WHAT TIME SOEVER HE ENTERS INTO COVENANT with God and undertakes the performance of the condition he is to sign and seal the same IN THE PRESENCE of wâ—nesses by that solemn ACT OF HIS in being baptized For answer Sect. 76. 1. I had thought untill now and shall think so still notwithstanding Mr. A's thought to the contrary that a person in his being baptized is a patient or sufferer only not an Agent or Actour much lesse that he performs any Solemn Act herein For they who act in their being baptized must needs be Se-baptists and not baptized after the manner of the Gospell So that his notion about mens signifying their consent to the terms of the Gospell by some solemn ACT falls to the ground If he pleads that men act in offering or submitting themselves unto Baptism though not in their Baptism it self I answer Be it so yet mens offering or submitting themselves unto Baptism are no solemn or Sacramental actings nor can their consent to the terms of the Covenant be said to be signified by these actings unlesse it may be said withall that men may testifie that consent we speak of without being baptized For that men may offer themselves and submit unto Baptism without being actually baptized is I suppose no mans question 2. Whereas he makes an obedientiall subjection to ALL Christs laws and precepts without any explication or proviso as well as Faith in Christ the condition of the Covenant of Grace on mans part doth he not make a Law by which were it of any force or authoritie as well himself as all other men should be condemned unlesse he can approve himself an exception from that Generall Rule of the Apostle James In many things we offend all If no person can claim interest in the good things of the Covenant but only they who shall perform the condition of this Covenant and this condition be either in whole or in part an obedienâ—iall subjection to all Christs laws and precepts as Mr. A. determines then in case he doth not obedientially subâ—ect to all these laws and precepts which I am farre from thinking that either he or any other person doth yea or that they do so much as know what all these Laws and Precepts are he hath fast shut the doore of life against himself 3. Whereas he saith at what time soever a person entereth into covenant with God he is to sign and seal the same in the presence of witnesses by the solemn act of his being baptized 1. I would demand of him whether he thinks the Lord Christ was not enâ—ered into covenant with God before his being baptized or whether he acted besides rule that at the time of his entering into covenant with God he did not sign and seal the same by his being baptized Yea I cannot but think that the Eunuch was entered into covenant with God some considerable space of time before his being baptized Nor is it an extravagant thought to conceive the same of Cornelius 2. Nor is he able to prove nor is the thing much more probable then proveable any presence of witnesses either at the Baptizing of the Eunuch or of Paul besides many others lastly I would gladly learn of him whether the children of the Jews entered into covenant with God at the time of their circumcising or not till afterwards when they were able to make profession of their Faith in God If he teacheth me the former for truth then would I gladly learn this lesson further why the children at least the children of beleevers under the Gospell should not be as capable of entering into Covenant with God as they and if so why they should not be baptized according to his own principles If the latter then what necessitie was there consequently now is there that at what time soever a person entereth into Covenant with God he should sign and seal the same Sect. 77. Of his further conceptions about the businesse he delivers himself thus p. 17. In this respect especially I CONceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1. 4. Luk. 3. 3. because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I SVPPOSE it is called the washing of regeneration Tit. 3. 5. because men upon ther being born again are to be baptized according to what was practized in the Apostles times Hence it is likewise as MAY WELL BE CONCEIVED that mens being born of water and of the Spirit John 3. 5. the washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5. are joyned together not because the Spirit works regeneration in and by Baptism if we respect the beginning of it c. The day will fail us to gather up by animadversion what Mr. A. hath scattered here by inadvertencie and inconsideratnesse For 1.
only I have given sufficient hostages unto the world that I shall never war upon it or be troublesome unto it for neglecting me or laying my honour in the dust He who it seems believeth that I was tempted into a way of Schisme by mens intemperate zeal against my Treatise of Justification is a stranger unto me and thinketh accordingly But that which he calleth Schisme is schisme only so called unless to separate from iniquity be schism But however the most intemperate zeal of men against me Person Name or Books is a temptation of a very faint influence upon me to turn me out of any way of Truth yea or to make me their enemy Only when the Truth is offended I confess I burn and in case I find any strength in my hand to redress the injury done to it I have no rest in my spirit until I have attempted the Vindication By Truth I do not mean mine own opinion as you seem frequently to understand the word in reference unto yours for as for that which is no more then so I shall neither trouble my self much nor any other man at al about it But by Truth I mean such a doctrine or notion one or more which I certainly know that I am able to demonstrate either from the Scriptures or from clear principles and grounds in Reason or both to be agreeable to the mind of God And of this sort is the Doctrine concerning the subject of Baptisme and the mode of the administration thereof avouched in the Aphorisms and vindicated in the Answer ensuing against the most plausible Arguments I believe that have yet appeared on your side Some particulars there are relating to your judgment §. 6. and practise about Baptisme which as you desire to be judged loyal and faithful unto Jesus Christ true to the dear interest of your own comfort and peace friends to the comforts and peace of the Churches of Christ throughout the world I earnestly desire you will please to take into your closest and most Christian consideration As 1. Whether in your rejecting all children from the Baptisme of Christ you do not forsake the ducture and guidance as well of the fair and goodly stream of religious and learned Antiquity as of the main current of the signal abilities gifts parts judgment piety zeal practise of modern times to turn into the by-notions conceits and ways of men who are and still have been children in understanding at least comparatively inexpert in the word of righteousness through the weakness of their sight not able to see things afar off or to discern or discover the minde of Christ if it be but spiritually expressed I mean in such phrase or words wherein the holy Ghost delighteth and not put into terms and words of their prescription and such as they judge meet it should have been had he intended to convey it unto men by the Scriptures Or whether any one man of any considerable note or name for might in the Scriptures in all the golden Regiment of Reformed Divines or amongst persons of any other capacity since the Reformation hath given the right hand of fellowship unto you in the way of your judgement such only excepted who upon second and better thoughts withdrew it again from you yea or hath so much as at unawares or in any traverse or debate of any other subject in Christian Religion asserted any thing or let fall a word in countenance of that your judgement of which I speak Yea whether they have not generally upon occasion most solemnly and seriously declared against your opinion and practise shewing and proving the inconveniences and evil consequences of them And whether the affirmative in all their demands supposed it doth not plainly argue 1. That your opinion about Baptisme is of a very ignoble and obscure race and parentage 2. That it carrieth nothing at all in it standeth upon no principles or grounds any ways necessary or useful either for the proof illustration or clearing of any Doctrine in Christian Religion 2. Whether Errors and Heresies have not their § 7. certain seasons of growth and infection as wherein they are with greater diligence and industry dispersed and more readily learned and drunk in by the generality of people even as some hurtful Plants See Patrimony of Christian Children by M. Robert Clever with the joynt consent of M. John Dod Printed an 1624. in the Preface to the Reader have their set moneths for springing up budding blooming seeding whereas before they lay hid in the earth and afterwards have their stalks dryed up and withered Or whether mens minds are not in this case subject to be seduced as their bodies are to be infected with contagious maladies some yeers and in some places the small Pox raging in others the Pestilence somtimes one disease being general somtimes another And whether the errors and heresies of the Nicholaitans of Cerinthus Manes Macedonius Arrius Eutyches and others both of former and of later times have not prevailed respectively in those times and ages for which the righteous Providence of God judged them meet tryals and scourges for his Churches And further whether as once the Christian world was on a sudden and to its own admiration under a deluge of Arrianisme Miratus est Orbis se factum Arrianum which notwithstanding was through the gracious Providence of God not long after dryed up again so it be not extremely probable that the face of these parts of the Christian world at present overspread and covered with a Land-flood of Anabaptisme to the wonderment not only of intelligent and considering men but I suppose of the persons themselves also led aside with the error will notwithstanding the great prevailing of these unwholsome waters hitherto through the merciful Providence of God towards his Churches and Servants in this Nation be discharged of them and that he will cause them to return and fall back again into that Mare Mortuum or lake from whence they and all other waters of like danger and annoyance with them issue forth into the world 3. Whether the generality or far greater part of § 8. those who take upon them to be guides and teachers in your Congregations and Assemblies be not utterly incompetent and unmeet for such an undertaking as being deplorably ignorant of the mysterie of Christ not able to divide the word aright nor to wield and manage the Scriptures especially where the deep things of God are treasured up but with unspeakable detriment and loss to the Faith and Holiness and consequently to the solid peace and comfort of those who depend upon them 4. Whether the Doctrines or at least the greatest part of the Doctrines that are handled and taught in your Congregations be not rais'd upon mistaken senses and perverted meanings of the Scriptures unto which they pretend yea and managed upon weak irrelative and impertinent grounds and either wholly mis-applyed or else so weakly and loosely applyed that they
other forms and fashions of professing Christ which he hath devised to please the humours and fancies of unstable persons in these latter days 6. Beware especially of the Notions and §. 9. Doctrines of those who to magnifie as they suppose the inward teachings enlightenings and workings of God or of the Spirit of God in or upon the hearts and minds of men vilifie his Ordinances and outward administrations judging these to be but impertinencies and things which may without loss yea and as the prophane madness of some uttereth it self with no spiritual disadvantage be layd aside For though neither he that planteth be any thing nor he that watereth any thing and so neither preaching any thing nor hearing any thing viz. comparatively or in respect of God who giveth the increase yet he that speaketh this saith also though with a modest expression to Philemon that he owed unto him even his own self Philemon v. 19. And elsewhere giveth thanks unto God who always caused him to triumph in Christ a meaning in respect of the great success of his Ministry in the conversion of men unto Christ where ever he came preaching the Gospel yea and ascribeth unto Timothy the saving of the souls of those who should hear him 1 Tim. 4. 16. All which with very many more like unto them clearly assert a Soveraign necessity of the Ministry Yea where he that planteth and he that watereth are despised it is not God but the Devil that giveth the encrease For we read of no increase at least ordinarily given by God but upon and by means of the planting and watering by men Yea if there were nothing but meer sacramentality in the preaching of the Gospel and other Ordinances the teachings and inspirations of God and of his Spirit cannot upon any competent ground be expected without them no more then Naaman had ground to expect a cleansing from his leprosie without washing seven times in Jordan or Moses and the Israelites that the waters of the Red Sea would have been divided and afforded them a passage thorough on dry Land had not Moses lift up his Rod over them as God had directed him and so divided them Exod. 14. 16. 21. 7. If you shall at any time be by the Providence of God seated and setled under such a Ministry where the words of eternal life are preached unto you with power and as the Apostle speaketh in the evidence and demonstration of the spirit know that you cannot better your selves by changing your Station but you may by such a change endamage your selves in the things of your eternal peace exceedingly Lord saith Peter to whom shall we goe Thou hast the words of eternal life Joh. 6. 68. There is no removing or going from before the face of the Gospel where the glory of it from time to time shines out in the face of the inner man but with imminent danger of spiritual loss upon the remove For though there are that are called Preachers of the Gospel whether in one form of a Religious profession or of another as there are Preachers of the Gospel many and Teachers many yet to those who have a true and lively tast of the Gospel and of the spirit thereof the able and faithful Preachers thereof are very few Nor will nor can the practise of any carnal Rite or Ceremony one or more especially by others least of all when not onely the necessity but even the lawfulness of the practise of them is matter of doubtful disputation ballance the loss that is like to be sustained by exchanging the Sun for the Moon I mean a lightsome spiritful and lively Ministry for that which is cloudy flat and of small execution 8. You can hardly enter into and walk in any of § 11. those many by-ways or new-devised forms of profession which are at this day occupyed and used by men and women pretending highly to Religion amongst us but there is signal cause of fear that your spirits will receive some ill tincture or other even from the best of them and that your hearts wil be disordered and levened with some un-Christian impression by means of them Amongst those known by the name of QUAKERS who are at present the rising and growing Sect or Faction and whose way hath in a short time welnigh swallowed up quick the way of Ana-Baptism which till of late magnified it self above all its fellows there is little question to be made but that the Devil dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily and subjecteth the Proselites of this way unto his own most inhumane tyranny under the pretence and shew of mortification self-denyal austerity of life c. teaching them to give heed unto and follow the light as they term it which is within them without any examination or search whither this light be darkness or no which the Lord Christ supposeth it may very possibly be If therefore the light that is in thee be darkness how great is that darkness Mat. 6. 23. Such a Doctrine as this viz. to forbid all examination or tryal when as God expresly counselleth us to try all things is the express Character of the great enemy of the precious souls of men Another Sect we have amongst us borderers upon the former whom I know not yet how to call by any appropriate name but the way of their folly is to cast behind their back or trample under their feet all the Ordinances of God unless it be such a kind of preaching which strengthens their hand thereunto teaching that God or the Spirit of God doth all with a total exclusion of mans care study thoughts or endeavours whatsoever A Doctrine exactly calculated for the Meridian of Hel and serves with an high hand for the advancement of the Devils Kingdom amongst men Amongst these men you wil learn to honour every Spirit that shall at any time enter into you though never so frantique and fanatique though never so lying or unclean with the worthy name of the Spirit of God Yea you wil learn negligence sloathfulness and prophaneness as matters of duty and regular submission unto God Amongst the Ana-Baptists I mean those of the § 12. Ana-Baptists high form you wil be tempted to build upon the water instead of the Rock and to rejoyce in a thing of nought You wil be apt to learn pride peremptoriness self-conceitedness unquietness and turbulency of spirit the despising of those that are good the magnifying of a minute of wil-worship against or above the divine Nature it self in men above Faith Love Holiness Humility Mortification Self-denyal Fruitfulness in wel doing and whatsoever do most unquestionably commend both men and women unto God and sober men Antinomianism is a Schole of Lawless Liberty wherein is taught how without the least regret of conscience to turn the grace of God into wantonness and where the progymnasmata or impure Elements of Ranting the dregs and retriment of all Sects and where men and women are
1. 6. c. 3. 1. c. in all which places to omit others without number of like import the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely and determinately signifieth man or a person of the male sex only Therefore if Mr D. will prove that the said word includes both sexes in the Text now under consideration he must produce some better argument then the grammatical signification of the word at large Otherwise he might with as much reason argue and undertake to prove that because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pneuma signifies both the wind and the spirit that therefore it signifies both in all passages where it is used and so raise a storm of blasphemy horrid iâ— one respect and ridiculous in another in twenty places Besides the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself relating in construction to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not of the epicoene much less foeminine gender but of the masculine determinately plainly sheweth that the Apostle did not intend the female part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the masculine only Notwithstanding it is not to be denyed but that the precept or direction in hand doth relate unto and concern women also though not by force or any express signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by virtue of that capacity which is in this sex as well as in men to perform the terms here required of men in order to their partaking of the Ordinance here spoken of So that the Conclusion last specified is unquestionable being indeed nothing in substance but that common Maxim in Reason A quateâ—us ad de omni efficax est illatio Consectary If the same right or title which accrueth unto any person upon a special consideration accrueth unto every person without exception in whom the same consideration is found it undeniably followeth that if persons of riper years have a right unto Baptism by vertue of that interest of grace or fâ—vor in God which they obtain by repenting or beleeving and declare to have obtained by the profession of this their repentance or beleeving which we have at large evinced for truth in the subsequent Answer that then I say Children and Infants have the same right also I mean unto Baptism in case it be proved and found true that they have the like interest in the said grace and favor of God CONSIDERATION XIX JT is not necessarily required either in Signs Seals or Sacraments that they should correspond in any natural similitude or likeness with the things signified sealed or Sacra 〈…〉 zâ—d by them Proof First not to speak of natural Signs between which and the things signified by them nothing is more evident then that no such similitude intercedes as between smoke and fire between a fiery red morning and a rainy day c. in Instituted Signs an agreement either in quality or in form between them and the things signified by them is not at all at least in many cases regarded or looked after A bush hanging down from a sign-post is a sign of wine to be sold in the house but what similitude or agreement is there between the bush and the wine A garment of divers colours was a sign of a Kings daughter in her virginity 2 Sam. 13. 18. What similitude was there between the sign and thing signified here It were easie to instance many particulars of like kind Secondly It is yet much more evident that between Seals and the things sealed or confirmed by them there is no need of any such correspondency or agreement as that of which we now speak The impression made upon wax affixed to an Indenture or Conveyance may be of any figure or form what ever the conâ—ents of the said Indenture or Conveyance may be The great broad Seal of a State or Prince is one and the same notwithstanding the great variety of Commissions Grants or matters sealed and confirmed by it In which respect there cannot be a similitude or resemblance between this Seal and all the respective particular things that are sealed or ratified by it Thirdly and lastly Concerning Sacraments or such sacred Ordinances whereby God is pleased to signifie and confirm matters of Grace of one kind or other unto us neither is it necessary that these should be any pictures pourtraictures or resemblances of the particular things signified or confirmed by them The reason is because God in the appointment and vouchsafement of them graciously intending to apply himself unto men in such ways and methods which were familiarly practised amongst themselves was no wayes necessitated or occasioned to make any other calculation of them then only to answer the manner of men in the calculation institution or appointment of their signeâ— and seals wherein as was lately said they are not wonâ— much to mind similitudes or correspondencies Indeed in Types or Ordinances meerly Typpical Analogy or configuration is requisite and proper but in Ordinances properly and purely Sacramental it is not necessary although it be not denyed but that in some cases and in some of these Ordinances it may be expedient and hath been accordingly observed by God But that sundry Sacramentals have been appointed by God without any Typpical resemblance in them of the things signified by them or intended to be effected by them might be proved from the Scriptures The Tree in the midst of Paradise Sacramentally signified and confirmed unto Adam that whilest he obeyed God he should live and in this respect haply was called The Tree of Life Gen. 2. 9. yet was there no similitude or resemblance between this Tree and the Life Sacramentally signified and sealed by it There is a like consideration of the Tree of Knowledge of good and evil and so of the Rainbow and again of Moses his smiting the Waters of the Sea with the rod in his hand of the Priests compassing the City of Jerichâ— seven dayes together with blowing Trumpets made of Rames horns to omit many others Consectary If it be not necessarily required either in signs seals or Sacraments that they should correspond in any similitude or likeness with the things signified sealed or Sacramentized by them then may Baptism by sprinkling or any other kind of ablution as well as by dipping be a signe seal and Sacrament of a being buried with Christ in or into his death However CONSIDERATION XX. VVHat is not expresly mentioned in an Institution nor particularly commanded in or about the administration of it is not of the nature or essence of the Institution but the administration hereof may be lawfully and regularly made without it Proof The reason of what is layd down and â—endered in this Consideration is because the Law or nature of an Institution which in all things essentially requisite to the due Performance or administration of it dependeth upon the sole Will and pleasure of God requireth that this his Will and pleasure thus far I mean in all particulars essential to it
next place we deny that the reasons of their forbearance are binding unto us until 1. They be declared and made known to us what they were and 2. Untill it be proved that those reasons upon which they forbear in case they did forbear have the same influence upon or relation unto us which they had upon and unto them For it is not reasonable that we should suspend or forbear the doing of that which we conceive to be a duty and that upon such grounds which were never yet at least to our judgements sufficiently answered or disproved onely because it was not done or rather because some conceive it was not done in the days of Christ and the Apostles especially considering that we are able to give a competent account at least to our selves yea and we suppose to others also who are not too deeply baptized into a spirit of prejudice and partiality which in such a case as this we judge sufficient why they did or might forbear in case it should be proved that they did forbear in this kind This account we briefly mentioned § 15. and may somewhat inlarge upon it in place convenient In the mean time we clearly see that hitherto Mr. A. hath onely cleared doubts by darknesse and by the reason or proof exhibited hath mediated no good accord between the consequent and Antecedent in his major proposition For were both these granted 1. That John and the Apostles did forbear infant-baptism in their daies and 2. That that which was a reason unto them to forbear it ought to be a reason unto all men now to forbear it viz. in case all men had the same reason now I mean were under the influence or command of the same or the like reason yet doth it no waies follow from hence that therefore if they forbear infant-baptism all men ought to forbear it now The reason of the non-sequitur is because God may subject one man or some men to a necessity of some forbearance by such a reason in individuo or in actu excercito as the School-men speak by which all men are subjected to the like forbearance in specie or in actu signato who yet may never actually or in individuo be subjected hereunto by this reason As for example the command of God o◠the motion of the spirit of God in men to forbear such or such a practise is in specie and in the general equally binding unto all men as to this forbearance All men are alike bound I mean one man is bound as well as another to obey every command of God that shall be directed to him or imposed on him But in case such a command be directed and given unto some particular men and not unto others and there is the same consideration of an inward motion of the spirit it doth not follow that because the former are bound by it to the supposed particular forbearance that therefore the latter viz. to whom this command is not given should be bound likewise though the command of God simply considered be alike binding unto all Therefore in case John and the Apostles were moved by the spirit of God to forbear the baptizing of Infants which I presume Mr. A. himself will not deny and upon this motion did forbear it it doth not follow from their being moved hereunto that those who are not moved as they were are or should be bound by their motion to the like forbearance Particular motions of Gods spirit unto actions and there is the same reason of forbearances also either besides or contrary unto standing and known rules or laws bind no man but onely those particularly inspired and moved by them either to the actions or forbearances unto which these persons are moved or led by them But that as well John the Baptist as the Apostles did forbear the baptizing of infants in case it be supposed that they did forbear it which was never yet substantially proved nor I beleeve ever will be by special and particular direction or motion of the Holy Ghost and not otherwise is clearly demonstrable by this argument Either upon the said supposition they did forbear it by particular and expresse motion from the Holy Ghost or else by some standing order rule or direction recorded in the Scriptures or else by the motion or guidance of their own spirits But they forbear it not upon either of these latter accounts Therefore their forbearance upon the supposition mentioned was by extraordinary and particular motion of the Holy Ghost If Mr. A. will say that their forbearance was grounded upon any general or standing law or rule of Scripture let him produce such whether law or rule from hence whereby men are prohibited or restrained from baptizing infants If he shall do this the controversie between him and his Antagonists about Infant-Baptism will soon be at an end That the said persons John and the Apostles did not forbear Infant-Baptism out of the private dictate or motion of their own spirits Mr. A. I presume will not affirm in which respect it needs no proof Sect. 17. But whereas we might here regularly have expected to see the reasons why as Mr. A. pretends Baptism was not administred unto infants in the daies of John c. behold quite another vision He turns another way and falls upon inquiry what reasons we should or can have to baptize infants which they had not as though he would imply that he had shewed what reasons they had and would go somewhat further viz. to see whether we had or possibly might have any other And thus whilest we were in expectance of some arguments from him to confirm his argument he hath slidden from us like a Serpent over a rock and we find him again creeping in at a whole on the other side But let us follow him at this turn also and draw him forth into the light He makes an enumeration or recital of five reasons which may be pretended for infant-baptism now and which some may think were not obligatory unto them John the Apostles c. and closeth with confidence more then enough as if he had surveyed the round world and all that is therein Other reasons then these cannot lightly be supposed or imagined ever to come up into the minds of men Mr. A. was not comprehensive enough at this turn there are several reasons here which lie without the verge or circle of his imagination here two of which have been already mentioned and shall upon this occasion be again repeated and a little further opened Sect. 18. 1. We may be in a better and more convenient capacity for baptizing infants now then they were because the Apostles yea and Christ himself had a businesse of far greater weight and moment lying upon their hand then baptizing not onely infants but even beleevers themselves viz. the planting of the Gospel in the world the constituting and inspection of Churches c. in comparison of which the businesse of baptizing whether
After five severall accompts lately given in by him as we have heard with the Imprimis of an IF in every of them respectively why Baptism should be called The Baptism of repentance for the forgivenesse of sins now as IF he had but dallied and plaid fast and loose with us in these he delivereth us in a sixth accompt of the truth whereof he seems to be more confident then of any then of all the former and yet we have this also tendered unto us somewhat tenderly though with an especially viz. with an I conceive In this respect especially I CONCEIVE it is that c. But 2. Doth not his Comparative term especially relating to all his five former accounts suppose that all these had done vertuously though this last surpasseth them all And yet are not some of them at least one of them if not more altogether inconsistent with this The tenor of this sixt and highest-priz'd accompt being this because men are to take up the Ordinance upon their first beginning to repent in order to the remission of their sins renders it very hardly consistent with that before delivered in the third place which as we heard was this because God thereby signifies and seals unto men the remission of their sins upon their repentance If Baptism be therefore called the Baptism of repentance for the remission of sins because men are to take it up in order to the remission of their sins God cannot thereby either signifie or seal unto men the remission of their sins upon their repentance The reason of the inconsistencie is plain If God seals unto men the forgivenesse of their sins upon their repentance Baptism cannot be taken up I mean regularly according to the mind of God in order hereunto because Baptism is not to be taken up according to Mr. A's own principles but after repentance and consequently after remission of sins if this be given by God upon repentance If the remission of sins precedes Baptism which it must needs do if it be given upon repentance then ought not Baptism to be taken up in order thereunto Or if it be taken up by any person in order hereunto the intention represents the action hatefull and abominable in the sight of God Therefore another IF would better have become this sixt accompt also then an ESPECIALLY How ill consistent it is with some other of his former accounts I judge it beneath the Readers edification to examine But Sect. 78. 3. How lamely doth he plead the cause of his beloved Conceit that Baptism should especially be therefore called the Baptism ef repentance for c. because men are to take it up upon their first beginning to repent IN ORDER TO THE REMISSION OF SINS For like reason saith he I suppose it is called the washing of Regeneration Tit. 3. 5. because men upon c. So again Hence it is likewise as may well be conceived but much better not conceived nor once thought that mens being born of water and of the Spirit c. What can a man reasonably imagine that he should see or notion in any one of or in all these passages to countenance his notion that Baptism shoud be taken up in order to Remission of sins The clause which in face would best have befriended him at this turn he suppresseth notwithstanding it was at his pens end For having cited these words Act. 22. 16. And now why tarriest thou arise and be baptized immediately followeth And wash away thy sins Why being to act the part he had now in hand he should keep these words behind the Curtain is a secret that I know not how to enter All that can with any face or colour of reason be proved from the scripture passages as yet produced is nothing but what will be granted unto him without proof viz. that Baptism by persons adult and beleeving and not formerly baptized ought to be taken up upon the first opportunity after their beleeving But this Mr. A's principles considered according to which he was not baptized till many years after his beleeving putteth him to rebuke but concerneth not us who judg our selves to have been baptized in our Infancie But for the countenancing of the darling notion mentioned it is like we shall hear somewhat to more purpose ere long Mean while 4. It may not be amisse to observe by the way how full of stonds Mr. A's faith is or at least seems to be about the particulars argued in that part of his discourse which is under present consideration and how lightly he treads the ground on which he is now walking First he only conceives it is as he saith In this respect especially I CONCEIVE it is c. Next he supposeth it is For like reason I SUPPOSE it is c. Thirdly he tells us that it may well be conceived that it is Hence it is likewise as may WELL BE CONCEIVED c. Lastly his doubtless it was though according to the grammaticall import of the particle doubtless it seems to imply confidence yet according to the more passable sence of this word in ordinarie construction it notes some degree of hesitance or question-making I do not make this observation as blaming in the least Mr. A's modestie or dubitative manner of expressing himself in things questionable and obscure Only herein I judge him to be in no better case then Peter was when Paul said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be condemned Gal. 2. 11. viz. that he should trouble the world rend and teare Châ—istan societies upon the account of such â—otions or apprehensions of the truth whereof himself hath no better assurance then conceit or dubitation 5. And lastly His respective sences and expositions of Joh. â— 5. born of water and of the spirit and so of Tit. 2. 5. the washing of regeneration are so much his that our best Expositours do not own them nor do either the words themselves nor yet the scope of the Context in either place require them Concerning the former of these places Calvin expresly professeth that he can at no hand be perswaded that Christ speaketh here of Baptism adding that it had not been seasonable for him so to do a Quantumveâ—ò an hunc locum attinet nullo modo adducor ut Christum de Bâ—ptismo verba facere credam hoc enim fuisset intempestivum Calv in Joh. 3. 5. And not long after this The water saith he of which Christ here speaks is nothing else but the inward purgation and vegetation of the holy Ghost subjoyning this rule for the confirmation of his exposition that it is noâ— unusuall that the copulaâ—ive particle should be taken Exegetically when the latter member is an explication of the former b Ergo nihil est aliud quam interior Spiritus sancti purgatio ac vegetatio Ibid. a Adde quòd non est insolens copulam exegetioâ— sumi quum scilicet posterius membrum est explicatio priâ—ris Ibid Mr.
filthinesse both of Flesh and Spirit serving God in righteousnesse and true holinesse all the dayes of his life So that these words and wash away thy sinnes do not expresse or relate unto matter of justification but of Sanctification This latter Interpretation might be abetted by the enlargment and pressing of these and such like considerations 1. Men are no where in Scripture commanded to justifie themselves at least not in that sence wherein some Anabaptists interpret the words in hand and against which we now argue but frequently to sanctifie themselves See Levit. 11. 44. Levit. 20. 7. Joel 3. 5. 2 Chron. 29. 5. to omit other places 2. The work or duty of Sanctification is often expressed by the Metaphor of washing Wash you make you clean put away the evill of your doings c. Isa 1. 16. O Jerusalem wash thine heart from wickednesse c. Jer. 4. 14. But ye are washed but ye are sanctified c. 1 Cor. 6. 11. 3. It hath been proved that Paul before his baptizing was in a justified condition and consequently could not be exhorted by Baptism to wash away his sinnes in any such sence which importeth Justification or remission of sins 4. The sence we now plead of the words and wash away thy sins well accommodates both the former and the latter part of the verse whereas the sence opposed falleth in kindly with neither For the former thus Be baptized and wash away thy sins i. be baptized and then be carefull to observe the holy ingagement which thy submission unto Baptism imposeth on thee For the latter thus Wash away thy sinnes calling upon the Name of the Lord 1. Cast away from thee the evill of thy wayes depart from iniquitie so shall thou call upon the Name of God or of Christ as some expound the word Lord with acceptation according to that 2 Tim. 2. 19. as the Geneva Translation readeth it Let every one that calleth on the Name of Christ depart from iniquitie Whereas on the other hand to make Ananias to speak unto Paul thus Arise and be baptized and so â—ustâ—fie thy self c. is to make him speak an uncouth Dialect and unknown to the Scriptures Allthough I rather incline to the interpretation of the place now asserted yet the other which understandeth Ananias to speak of a Typicall washing away of sinne by Baptism is probable and of good accord with Scripture notion and Phrase This interpretation supposeth Ananias speaking unto Paul to this effect Arise be baptized and wash away thy sinnes c. q. d. The Lord Christ hath appeared from Heaven unto thee he hath prevailed with thee to believe on him to the justification of thy person and forgivenesse of thy sins Why then shouldest thou delay the receiving of the seal or confirmation of this thy blessednesse and not make hast to be baptized seeing Baptism is a Type or Figure of an Heavenly institution wherein the washing or cleansing of the conscience from the guilt and defilement of sinne is shadowed and Typically or Sacramentally transacted In Scripture things are frequently said to be done simply and without explication when they are done only in their Type or Sacramentally Thus Ezekiel calleth his declaring the destruction of the citie the destroying of it simply When I came to destroy the citie Ezek. 43. 3. So likewise he is said to bear the iniquitie of the house of Israel and so to lay siege against it c Ezek. 4. 3. 5. when as he did these but in Type and figure only Therefore WE ARE BVRIED with him by or through Baptism c. Rom. 6. 4. i. we are Typically or Sacramentally buried with him c. So Col. 2. 12. buried with him in Baptism Thus 1 Pet. 3. 21. The figure of Baptism is said to save men of which formerly viz. Sect. 130. In this kind of Dialect likewise the Apostle tells the Galathians that Christ was crucified among them meaning Sacramentally or representatively only Gal. 3. 1. to omit many the like I finde our Protestant Expositours more generally leaning rather to this interpretation then the other Water saith Bâ—llinger doth not wash away sins but grace which is signified by water a Non enim aqua abluit peccatum sed gratia qua significatur per aquam Calvin saith that no such thing is intimated as if any thing taken away either from the Holy Ghost or from the bloud of Christ were put into and shut up in the element but that God is willing that the Element should be a prop or support to our weâ—knesse Therefore in as much as Baptism helpeth our Faith in the receiving the forgivenesse of our sinnes by the blood of Christ only it is called the Laver or washer of the soul b Non quod quicquam vel ex Spiritu Sancto vel ex sanguine Christi detractum in elemento includatur Sed quia signum ipsum Deus vult infirmitatis nostrae adminiculum esse Quatenus ergo fidem nostram adjuvat Baptismus ut remissionem peccatorum accipiat ex solo Christi sanguine lavacrum animae vocatur Calvin in locum I forbear pluralitie of quotations They who make Justification or remission of sins to depend upon Baptism do as Calvin upon the place in hand aptly expresseth it Baptismo Christum obruere overwhelm Christ with Baptism Nor is there any thing pertinent to the businesse in hand in what Mr. A. subjoyneth in the close of this discourse And saith he if this be one End and Use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then the Baptism of Infants is voided as to this use also in asmuch as they are uncapable of exerting any act of heart For 1. Every mans assent and consent unto the terms of the Gospell is not publique With the heart saith the Apostle man believeth unto righteousness Indeed no mans assent or consent hereunto is publique but very secret and private The Lord and no other knoweth certainly who are his Yea not so much as the probabilitie of any mans assent and consent is publique untill it be by one means or other made publique Now then if it must be made publique before it be entered by Baptism Baptism cannot be the publication or manifestation of it at least not the first or immediate publication of it Nor can the declaration or publication of any mans Faith or Repentance be any end worthy Baptism in case they be declared and made publique before Baptism interposeth for this declaration When the battell is fought and the day won there is no need of fresh souldiers 2. If it be one end and use of Baptism for persons hereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then is both Mr. A's own Baptism yea and the Baptism of a very great part of those baptized in his way voided
information I would willingly sit at Mr. A's feet to learn of him how why in what consideration or respect children under the Law should be more capable of holy things or of any part of the ends or benefits of them then children under the Gospell or what there was in the Legall ministration that did accommodate or comport with the naturall infirmitie or condition of children above what there is in the ministration of the Gospell Certain I am that Baptism is an Ordinance more indulgent unto and better comporting with the tendernesse of Infants then circumcision was and for matter of Spirituall signification upon the understanding whereof all the materiall and principall ends and benefits of both Ordinances alike depend children are as much and as soon capable of the interpretation or signification of Baptism as they could be of Circumcision Therefore Mr. A's cause is no whit beholding to those Scriptures which he hath hitherto importuned for the advocation of it Sect. 130. Nor doth 1 Pet. 3. 21. any whit more befriend him nor is his introductorie glosse to the words here so farre as he presenteth them over-ingenuous or true But saith he p. 28. the case is farre otherwise now under the Gospell how farre otherwise and how farre not we have both lately and formerly shewed which is the ministration Mr. A p. 28 of the Spirit It is not the work done but the manner of doing it in knowledge faith and fear of the Lord that entitles men to the benefit and blessing of Gospel Ordinances For so the Apostle affirms concerning BAPTISM IT SELF 1 Pet. 3 21. where he sayes that it saves us now as the Ark did some in the dayes of Noah not saith he the putting away of the filth of the flesh i. not by the externall letter of the ordinance but the answer of a good conscience towards God i. when accompanied with such a frame of mind and conscience as does answer Gods inâ—endments of Grace in that Ordinance For 1. He saith that Peter in the words cited speaks concerning BAPTISM IT SELF when he saith that it saves us now c. whereas it is evident that that Baptism to which he ascribes salvation is not Water-Baptism or Baptism in the letter of it which any reader will think that Mr. A. means by BAPTISM IT SELF but Baptism in the Spirit or the answer of a good conscience towards God as we have the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated which words notwithstanding were better rendred but the demand of a good conscieÌ„ce God-wâ—rd or towards God or as some translate the stipulatio or promise of a good coÌ„scieÌ„ce a vi Grotium in 1 Pet. 2. 21. unto God Yea he expresly rejecteth waterbaptism as insufficient to save men in these words not the putting away of the filth of the flesh Now the demand of a good conscience towards God i. of a conscience good and pure in his sight is said to save us by the resurrection of Jesus Christ which clause is wholly omitted by Mr. A. because such a conscience taking the blessed advantage of the resurrection of Christ for its incouragement as it were demands claims and expects with boldnesse salvation from God as due upon promise and this made upon a valuable consideration viz. the death and sufferings of Christ This demand or claim may be said to save us much in such a sence as hope is said to save us Rom. 8. 24. For we are saved by hope viz. as it exhibits and yeilds unto men a first fruits and so a kind of possession of salvation in abundance of comfort peace and joy The reason it seems why Peter mentioneth Water-Baptism as typically saving us as the demand he speaks of saves us in part and to a degree really is because having had occasion to speak of the preservation of Noah and his familie from perishing in the generall deluge wherein all the world besides perished by means of the ark he conceived there was a kind of typical resemblance thereof in Baptism or rather a typicall overture made herein by God of such a like preservation unto Godly persons when the whole world of unrighteous ones round about should be destroyed and perish in their sins So that Peter in this place ascribes no other salvation or salvation in no other sence unto Baptism it self I mean unto Water-baptism then wherein it was altogether as ascribable unto the carnall Observations as viz. to the offering of Bulls and Goats c. under the Law For as these did overture and after a sort promise salvation by the true sacrifice of the Messiah yet to be obtained and enjoyed by those only who believe we alwaies in this case speak only of persons capable by years and discretion of believing so doth Water-Baptism hold forth pardon and forgivenesse of sins and consequently salvation as attainable by all those and those only who repent and consequently beleeve And as Baptism edifieth profiteth blesseth no man but only those who repent and believe so neither did Circumcision as we formerly heard nor other externall Observations under the Law Therefore Mr. A. hath caught nothing at all by fishing in these waters for the relief of his cause Nor needed he at all have troubled either himself or his reader with quotations from the Scriptures to prove that a baptizing with water without a baptizing with the Spirit also makes more against then for him that shall be baptized nor hath he ministred any thing to the necessitie of his cause hereby This required at his hand that which he had not to give unto it I mean a substantiall proof that the nature of the ministration of the Law was such that the literall and externall performance of the Ceremonies and carnall Ordinances thereof were without repentance or faith of better acceptance with God and more available to the salvation of the Performers then Gospell Ordinances are without the like qualifications Sect. 131. 2. Whereas he saith p. 28. that Infants as they are not capable of acting this faith or making this answer of a good Conscience so they are not capable of those blessings and benefits intended by God in Baptism in as much as he hath suspended the donation thereof upon these in conjunction with Baptism I answer 1. It hath been sufficiently proved that Infants are capable though with a mediate or remote capacitie of acting Faith as well as men See Sect. 64 65 68 69. In which respect also they are capable of making the answer of a good conscience as well as men where it was proved likewise that neither are believers themselves alwayes in a present or immediate capacitie of acting their Faith 2. Full proof hath been made likewise and the thing is evideÌ„t enough in it self that children are capable of those benefits and blessings intended by God in Baptism as well as men as the children of the Jews were capable of the blessings and benefits intended by God in Circumcision as well as men
BELEEVE on him not they who should be Water-baptized in his Name should receive b Gal. 3. 2. So again by a like question put to the Galathians by the same Apostle Received ye the Spirit by the works of the Law or by the hearing of Faith c. i. of the doctrine of Faith the Gospell he plainly enough supposeth that the receiving of the Spirit was and is the gratious and bountifull reward of God unto mens Faith annexed by promise hereunto not of their being baptized And accordingly we read Act. 10. that all they who heard Peter preaching the Gospell upon their beleeving received the holy Ghost before there was any thing done or spoken of about their baptizing While Peter yet spake these words the Holy Ghost fell on all them which heard the word a Act. 10. 44. Yea their Baptism was so farr from contributing to their receiving the holy Ghost that on the contrary their receiving the holy Ghost contributed towards their baptism Can any man saith Peter forbid water that these should not be baptized which have received the holy Ghost as well as we b Verse 47 To the same purpose and with reference I suppose to the same thing the same Apostle declareth to the Council at Jerusalem that God gave the holy Ghost unto the Gentiles as he had done unto them upon the purifying of their hearts by Faith and by way of testimony of their beleeving God saith he made choice among us that the Gentiles by my mouth should hear â—he word and belâ—eve And God who knoweth the heart bare them witnesse giving them the holy Ghost even as he did unto us And put no difference between us and them having purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts by Faith c Act. 15. 7 8 9. See â— more upon this account To these we might adde Gal. 2. 14. Eph. 1. 13. with others And though we read of severall persons and sometimes of great numbers and at severall times baptized yea oft-times of persons receiving the Spirit before their being baptized yet to my best remembrance we never read of any receiving the spirit either immediately upon no nor yet by means of their baptizing The report or mention whereof without all controversie would not have been passed over in silence by the holy Ghost had there been any such remarkable dispensation especially considering that he sometimes reports the receiving of the spirit upon the laying on of hands as Act. 8. 17. and 9. 17. and 19. 4. 2 Tim. 1. 6. So that Mr. A's Notion about the contribution of Baptism towards the receiving of the Spirit is clearly Anti-Evangelicall Therefore I adde Sect. 148. 2. That when Peter speaks thus to those Iews on whom his preaching had wrought so farre as to cause them to ask men and brethren what shall we do c Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost his meaning is not cannot be the Scripture passages lately insisted on duly considered that Baptism should contribute towards their receiving of the Spirit but Reâ—entance which is as hath been formerly shewed if my memory faileth me not or however is of ready demonstration both of the same nature with Faith and inseparably accompanying it and hath the same promises made unto it For though Baptism be joyned in the same exhortation with repentance and the promise of receiving the holy Ghost made unto those who shall be found obedient unto it yet since the same promise appertains unto repentance apart a See p. 244. from and without Baptism and hath been performed accordingly as we have both lately and formerly proved there is no ground to think that the promise made to those that shall obey the said exhortation should be made with an eye or reference unto Baptism or as not intended to be performed without this unto all those who shall repent When Christ faith And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life a Ioh. 6. 40 he doth not imply that a seeing of him is as necessary to the obtaining of everlasting life as a believing on him no nor yet that everlasting life doth in any degree depend upon a seeing of him although as well seeing as believing is mentioned in this promise Thomas saith Christ unto him because thou hast seen me thou hast believed Blessed are they who have not seen and yet haue believed b Ioh. 20. 29 Where 1. it is observable that blessedness which is by the Apostle Paul interpreted by remission of sins Rom. 4. 6 7. is annexed by promise unto or suspended upon believing without the least intimation of any necessitie of a baptismall concurrence herewith for the obtaining of it 2. That though Christ in the late cited Scripture Ioh. 6. 40 mentioned the seeing of him together with a believing on him in order to the obtaining everlasting life and consequently remission of sins yet may everlasting life and so remission of sins be obtained by believing on him only without seeing him Yea to shew that Baptism contributes neither towards remission of sins nor receiving the spirit I adde 3. And lastly that the promise which Peter here declareth unto these Iews was made to them and their children c. the matter of which Mr. A. himself interpreteth to be remission of sins and the receiving of the Spirit was an old Testament promise either expresse or resultive and consequently could not be made unto or suspended in the performance of it upon Baptism either in whole or in part c See Sect. 95. p. 244. because there was no such Ordinance in being when the promise was made nor mentioned as future in this promise Therefore it is a clear case that the promise we speak of was made unto Repentance or Faith each including other without any consideration had of Baptism But I remember somewhat of this before Sect. 95. Sect. 149. The irrelativenesse of his two subjoyned Scriptures to his purpose viz. Ioh. 3. 5. and Tit. 3. 5. hath been evicted formerly Sect. 78. Nor is there any whit more but lesse rather in his additionall Scripture 1 Cor. 6. 11. Nor doth the descending of the holy Ghost in a visible manner upon Christ so soon after his baptizing countenance his notion that Baptism contributes towards the receiving of the Spirit in respect of a greater presence or operation hereof c. Nor doth Mr. A. himself seem to place much in this in which respect we shall wave the further consideration of it at the present But whereas in the processe of this argument viz. p. 35. he saith The Promise of the Spirit is not made either to repentance or Baptism singly but to both in conâ—unction those very Scriptures pointed at a few lines before by himself being for the most part the same that we
lately argued against him are abundantly sufficiently to refute him The Scriptures are Ioh. 7. 39. Act. 15. 7 8. and 19. 2. Gal. 3. 14. Eph. 1. 13. See upon this account Sect. 147. where it is made evident that the promise of the Spirit is made unto Repentance either explicitly or implicitly I mean as included in Faith apart from or otherwise then in conjunction with Baptism The rule which he subjoynes if rightly understood is right and straight and thus understood and applyed accordingly may do good service Where things saith he are promised upon severall conditions or upon condition of severall things in conjunction it is not the performance of one of these conditions that can put a man into a due and well grounded expectation of the promise But M. A. hath lately learned or I am certain might have learned that every thing which is inserted in a promise or in reference to the obtaining of a promise condition-wise i. in the forme of a condition hath not therefore the matter or force of such a condition without which the performance of this promise cannot be obtained And this explication or limitation of Mr. A's rule alwayes taketh place in such cases and possibly in some others where the blessing promised uÌ„der the specification of two conditioÌ„s or more in one place is expresly insured upon the performance of one of these conditions only in another a See more of this Sect. 95. p. 244 245 c. and Sect. 96 97. p. 24â— c. An instance hereof we lately gave from Ioh. 6. 40. in the preceding Section Unto which may be added Ioh. 3. 5 as being of somewhat alike consideration Except a man be born of water the spirit he cannot enter into the kingdom of God Water seems here to be joyned conditioÌ„-wise with the spirit as necessary together with the spirit to put a man into a capacitie of seeing i. injoying the kingdom of God Yet it appears from the 3. verses immediatly following where this capacitie under the notion and name of a new birth is attributed unto the Spirit only as likewise from the generall â—urrent of the Scriptures that the Spirit by the word is the sole worker of this capacitie in men See 1 Cor. 6. 11. and 2 Cor. 3. 6. 2 The. 2. 13. 1 Pe. 1. 2 22. Sect. 150. Whereas he further adds p. 135. that Infants are in no present or actuall capacitie of believing whilst such and makes a solemn businesse of the proof of it doth he not make himself a companion of those who are wont to disquiet themselves in vain For though there be some as full of their own sence to the contrary as he can be of his to whom neither this his assertion nor yet his proofs of it are any wayes satisfactorie yet were he gratified with a peaceable assent unto both his cause would be little gratified hereby For Though the ministration of the Law or rather of the Gospell under the Law was as the Apostle notioneth it a ministration of the letter as we formerly heard yet his sence herein was comparative only not simple or absolute as we largely proved Sect. 133. For The Spirit of God was in some measure and degree given under by this dispensation though the proportioÌ„ of this gift in respect of the generalitie of men was very little considerable compared with the rich effusions of this spirit under and by means of the ministration of the Gospell especially about the first entrance of this ministration into the world as not long since viz. Sect. 145. we distinguished And there is nothing more familiar or frequent in the Scriptures then to expresse a comparative sence in words of a positive or absolute 1 Cor. 1. form Christ sent me not to baptize c. i. not so much to baptize So Labour not for the meat which perisheth Ioh. 6. 27. but c. i. labour not so much for this meat Receive my instruction and not silver i. Be more ready Prov. 8. 10 and willing to receive my instruction then silver besides many the like Now if the ministration of the Law was simply absolutely a ministration of the Spirit though not comparatively and God himself notwithstanding judged Infants in a sufficient yea in the best capacitie to partake of a principall part of this ministration I mean of the administration of Circumcision evident it is that the present incapacitie in children under the Gospel to receive the spirit is no barr in their way against their admission to participate in Baptism only because this is a part of the Gospell ministration and this ministration is the ministration of the spirit For he that thus argueth what doth he lesse then put God himself to rebuke who judged Infants such an incapacitie notwithstanding capable enough of the initiatorie part of such a ministration which was a ministration of the Spirit also Sect. 151. Mr. A. was not it seems aware of this answer to his argument in hand but he was jealous of another which he seeks to way-lay by proposing it Objection-wise and so to shape an answer to it Nor can it saith he reasonably be supposed here that M. A. p. 36. such a notion as this will salve this sore viz. that Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism come to be agreeable to the Gospel-ministration as it is a ministration of the Spirit notwithstanding it be received in Infancie Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted unto and taken up out of Faith and in obedience unto God as hath been already proved in part c. I answer 1. That the sinews of this Answer were lately cut insunder where we proved that God himself judged Infants notwithstanding their actuall incapacitie of receiving the Spirit capable of communion and fellowship in a principall part of such a ministration which was a ministration of the Spirit as well as the Gospel-ministration it self though much inferiour in this consideration unto it see Sect. 133. Yet 2. Whereas he saith that Baptism hath no influence this way he means to or about the receiving of the Spirit as it is a work done in which respect only Infants are capable of it but c. I answer neither had Circumcision any such influence as he speaks of as it was a work done in which respect only Infants were capable of it yet did God judg them meet to partake of the administration of it 3. Whereas he saith that Baptism hath no such influence as he speaks of but only as it is submitted unto and taken up out of Faith c. I answer that as there oft is a subsequent consent to things done as well as an Antecedent and that as valid to all ends and purposes as this in like manner a