A Christian Plea, Treatise 1 · Chapter 1
CHAPTER I. Whether Baptiſme is to be adminiſtred to Infants being the children of the faythfull, or not.
THE Anabaptiſts miſunderſtanding ſome Scriptures, and not finding in the New Teſtament mention of any children by name, that were baptized, hold therefore that infants are not to be baptized, though they be the children of ſuch as doe beleeue. The errour of which opinion appeareth by theſe Scriptures, and reaſons deduced from them, & other the like. Gen. 17.7.12.13.14.26.27. Exo. 12.48.49. Zach. 2.11. Eph. 3.6. with Act. 2, 38, 39. & 3, 25. and 16, 15, 31, 33. 1 Cor. 1, 16. and 7, 14. and 10, 1, 2. Rom. 4, 11, 16, 17. & 15, 4, 8, 9, 10. Gal. 3, 8, 29. Eph. 4, 4, 5, 6. Col. 2, 8 — 12. & Pſal. 22, 30, 31. Eſa. 54, 10. Zach. 13, 1. Mar. 10, 13 — 16.
I.
Becauſe it is the ordinance & commandement of God, to giuegive the ſigne and ſeale of his covenant of grace, to his people and their ſeed, in their infancie, throughout their generations. Gen. 17, 7, 12, 13, 14. Exo. 12, 48, 49. with Act. 2, 38, 39. & 3, 25. & 16, 15. Col. 2, 10, 11, 12. Which ordinance of the Lords hath never ben repealed, but abideth ſtablished upon a certaine & perpetuall ground, that is, his promiſe and covenant of grace made with the faythfull and their ſeed for ever. For which ſee the Scriptures here cited before: and theſe alſo which followe. Luke 1, 54, 55, 72. &c. and 19, 9. Act. 16, 31. Rom. 4, 11, 16, 17. and 15, 8, 9, 10. Gal, 3, 8, 29. Eſa. 54, 10. Mal. 3, 6. Luk. 20, 37, 38. Hebr. 11, 13 — 16. and 13, 8, 20. Rev. 14, 6.
II.
And Chriſt hath confirmed the ſame, when he ſent forth his Apoſtles & appointed them†Matth. 28, 18, 19. and Mark 16, 15, 16. with Gal. 3, 8 — 29. Gen. 12, 3. and 17, 4, 5, 7, 12, 26, 27. with Act. 16, 15, 31, 33. Rom. 4, 9 — 17, and 11.13 — 16. and 15.8 — 16. 2 Cor. 1, 20. to make all the nations diſciples, & to baptize them into the name of the Father the Sonne and the holy Ghoſt. For, to make the Gentiles diſciples, is by the Goſpel to bring them unto the covenant of God, made with Abraham, the Father of manie nations, for ſalvation through the name of Ieſus Chriſt. Which covenant is everlaſting, & includeth the faithful & their ſeed: So as therefore Baptiſme (which hath now ſucceeded and doth ſeale it in ſtead of Circumciſion) is by this appointment of Chriſt to be adminiſtred unto all that be brought & comprehended under that covenant of grace: and conſequently both to ſuch as are of yeeres comming to the faith of Chriſt, and to their children being yet infants. And otherwiſe,*Zach. 2, 11. Eſa. 42, 6, 7. and 49, 6, 22. Act. 13, 46, 47. Joh. 10, 16. 1 Cor. 1, 9, 13, 16. and 12, 13. Epheſ. 2, 11 — 22. and 3, 6. the Gentiles ſhould not with the Iewes be joyned to the Lord, and become his people with them, and be made coinheriters, & of the ſame bodie, and joynt-partakers of the ſame promiſe of God in Chriſt, by the Goſpel: as the Scripture teacheth.
III.
Which is yet the more manifeſt, inaſmuch as the Scripture ſpeaking both of the Iewes and Chriſtian Gentiles, & of their Sacraments: ſaith, that†1 Cor. 10, 1, 2. the Iewes of old were baptized, and that*Col. 2, 11, 12. the Chriſtians now are circumcized, with circumciſion made without hands (which the Apoſtle alſo calleth the circumciſion of Chriſt): and that‡with 1 Cor. 12, 12, 13. and Epheſ. 3, 6. Eſa. 49, 6, 22. both Iewes and Gentiles are fellow-heires, & partakers of the ſame promiſe in Chriſt, and of one & the ſame bodie under Chriſt the head. By which againe it is evident, that Baptiſme is anſwerable to circumciſion ſucceeding in the place thereof, to be the Lords ſigne & ſeale of his covenant; and that Baptiſme now is to be adminiſtred to the beleevers and their children, aſwel as circumciſion was heretofore.
IIII.
And this was alſo the†Act. 16, 15, 33. 1 Cor. 1, 16. Apoſtles practiſe, at the publiſhing of the goſpell through the world, to baptize both the houſeholders themſelues that beleeved, & their houſeholds alſo: Euen like as‡with Gen. 15, 6. and 17, 26, 27. and 21, 4. Abraham firſt beleeved, and then was circumciſed; and all his familie with him: And like as*Exod. 12, 48, 49. (And that by the ſpeach of an houſe, familie, or houſhold, children alſo are implyed therein, ſee Gen. 30, 25, 30. and 45, 18, 19. with 46, 5, 6, 7. Num. 3, 15. &c. Pſal. 115, 12, 13, 14. 1 Tim. 5, 8.) Herein therefore Origen ſayth well, thatOrig. in Epiſt. ad Rom. the Church received Baptiſme of Infants from the Apoſtles. And Auguſtine, thatAuguſt. contra Donatiſt. lib. 4 ca. 23.24. the baptiſme of Infants was not derived from the authoritie of man, or Councils, but from the tradition or doctrine of the Apoſtles. the ſtranger of the Gentiles, which received the faith of the Iewes, & would keep the Paſſeover, was not onelyonly circumciſed himſelf, but all the males alſo that were his.
V.
Moreover, the children of beleevers are holy, & are Abrahams ſeed, and heires by promiſe of the kingdome of heauen & eternall bleſſednes. And who can then withhold the baptiſme of water from them, to whom God vouchſafeth the baptiſme of his ſpirit, and the bleſſing of Abraham to an inheritance everlaſting in his heauenly kingdome? 1 Cor. 7, 14. Rom. 11, 16. Act. 3, 25. Gal. 3, 29. Eſa. 46, 3, 4. Pſal. 22, 10, 30, & 71, 6. & 115, 12, 13, 14, 15. Luke 1, 41, 44. Act. 10, 47. Rom. 8, 9, 16. Luke 19, 9. Mark 10, 13 — 16.
VI.
And Baptiſme is the Lords ſigne, of his washing awaie of our ſinnes, receiving of us into the Church, and incorporating of us into Chriſt, for ſalvation by his death and reſurrection: Whereof the children of beleevers are partakers, aſwell as they which be of yeeres: and therefore can no more be deprived of Baptiſme, then of remiſſion of ſinnes, entrance in to the Church, ingraffing into Chriſt, & ſalvation by his meanes. Rom. 6, 3, 4. and 5, 14, 15. Zac. 13, 1. 1 Cor. 1, 13 — 16. and 12, 13. Act. 4, 12. with 16, 30— 34. and 22, 16. Gal. 3, 27, 28, 29. Epheſ. 2, 19. & 5, 25 — 30. Tit. 3, 4, 5, 6, 7. Rev 1, 4, 5. Whereupon Origen writeth thus:†Orig. tom. 2. homil. 14. in Lucam. Children are baptiſed for the remiſſion of ſinnes. Of what ſinnes? Or when hauehave they ſinned? Or how can there be any reaſon of the laver in children, but according to the ſenſe whereof we spake? There is none pure from uncleannes, no not if their life be but one day upon the earth.
VII.
Neyther is there any thing required in the miniſtration of Baptiſme (nor was heretofore*Gen. 17, 7, 12, 26. and 21, 4. in circumciſion) whereof young infants are not capable, as wel as elder people: whereas in the miniſtration of the Lords ſupper it is farre otherwiſe. For‡and 1 Cor. 1, 16. Act. 16, 14, 15, 33. Matt. 28, 18, 19. with in baptiſme the miniſter is†I ſpeak of the outward agent. the agent alone, & the perſon baptized (whether old or young) is onelyonly a patient, & not an agent: but “ in the Lords ſupper (beſides the actions laid upon the Miniſter) there are diverſe actions required alſo of the receivers; as namely, to take, to eat, to drinke, to doe it in remembrance of Chriſt, to ſhewe forth the Lords death, to examine themſelues, and ſo to eat of that bread, and drink of that cuppe. All which actions are required of the receivers of the Lords ſupper, whereby they alſo are made agents therein, and not the Miniſters onelyonly. But in baptiſme it is not ſo: for in it, the action is wholly enjoyned and layd upon the baptizer, and not upon the baptized. So that euen by the inſtitution and adminiſtration of baptiſme, compared with the inſtitution and adminiſtration of the Lords ſupper, the trueth of this point yet further is cleared and confirmed unto us.”Matth. 26, 26, 27, 28, and 1 Cor. 11, 23 — 28.
VIII.
And there is likewiſe†Ephe. 4, 4.5, 6. one Baptiſme, as there is‡1 Cor. 12, 13. and 10, 1, 2. with Exo. 12, 37. 1 Pet. 3, 20, 21. with Gen. 7, 1. Gal. 3, 8, 27, 28, 29. one bodie, and*1 Tim. 2, 5. Joh. 10, 16. one Mediator and confirmer of one covenant of grace, to the faithful & their ſeed in al ages. So as therefore“Act. 2, 38, 39. Pſal. 100, 3, 5. Ephe. 1, 22, 23. and 2, 19 — 22. & 5, 23, 25, 26, 27, 32. one & the ſame baptiſme perteyneth to the children of the faithfull together with the parents themſelues: as they are alſo of one and the ſame bodie with them, having one and the ſame Mediatour & ratifyer of Gods covenant of grace unto them, euen Ieſus Chriſt, the head and Saviour of his Church, which is his bodie, the fulnes of him that filleth al in al things.
IX.
Beſides that the Children of Beleevers being under the covenant of God, and perteyning to Chriſt and to his church and kingdome, they are therefore now to be diſtinguished from the children of unbeleevers by a ſigne of difference, and conſequently by baptiſme, as the children of the faythfull were of old by circumciſion. Otherwiſe there should now be a greater confuſion, without difference betvveen the church & the vvorld, then vvas heretofore; and the children of beleevers, vvhichwhich the Apoſtle ſayth are holy, should be brought into one and the ſame ranke & eſtate vvith the uncleane children and ſeed of unbeleevers. Contrary to the Apoſtles doctrine, 1 Cor. 7, 14. compared with Matth. 19, 14. and Eſa. 52, 1. Judg. 14, 3, 1 Sam. 14, 6. and 17, 36. 2 Cor. 6, 14, 15, 16, 17, 18.
X.
Els alſo the grace of God to his people should novv ſince Chriſt his comming in the flesh be leſſened and ſtraitned more then it vvas before; the comfort & confirmation of the faithfull for themſelues & their children should not novv be ſo great and ſo fully ratified by Chriſt, as formerly it vvas; and vve should not novv be ſo compleete and throughly furnished in Chriſt, as they aforetime vvere: Finally by their opinion (being vvell obſerved) it vvould follovve, that neyther the Scriptures hauehave giuen aſſurance of the recalling of the Ievves, nor the Apoſtles ſufficiently anſvvered ſuch as urged circumciſion upon the Gentiles, &c. Which things to affirme or admit, is highly to derogate from the grace of God, the fulneſſe of Chriſt and his Goſpell, the comfort of Chriſtians, the ſure hope of the ingraffing againe of the Ievves, the faithfulnes of the Apoſtles and ſufficiency of their doctrine recorded in the Scriptures. And ſo contrarie to that vvhichwhich is vvritten, Col. 2, 8 — 12. Rom, 4, 11 — 24. and 11, 11 — 36. and 15, 4. Gen. 7, 1. with 1 Pet. 3, 18 — 22. 1 Cor. 1, 16. and 10, 1 — 4. Luke 19, 9. Eſa 49, 6. Act. 15, 1 — 31: and 16, 15, 33. and 26, 6, 7.22, 23. Gal. 1, 6 — 9. and 3, 8 — 29. Epheſ. 2, 18, 19. Hebr. 13, 8. Rev. 13, 8. and 14, 6, and 21, 3; 9, 10, 11, 12. &c.
OBJECTION I.
But the Anabaptiſts ſtill object, Why then is there not in the New Teſtament, mention of ſome child by name, that was baptized?
ANSWER.
1. The particular mention of anie ſuch by name, needed not to be in the nevv Teſtament: becauſe the commandement of ſealing children vvith the ſigne of Gods covenant, vvas before in Iſrael; and is a morall & perpetuall ordinance of God, as vvas shevved here before, Pag. 1. and appeareth likewiſe in the books of the old Teſtament: where ſome children by name (that vvere ſealed vvith the ſigne of circumciſion) are particularly mentioned: Gen. 21.4 Exod. 4, 24, 25, 26. as ſome alſo be in the books of the Nevv Teſtament, in Luke 1, 59. and 2, 21. And this point (viz. that the Nevv Teſtament needed not repeat the things had in Iſrael, vvhichwhich vvere morall and perpetuall) is the more to be noted: becauſe the due obſervation thereof cleareth not onelyonly this matter in hand, but divers other queſtions alſo, about the ſacraments, and other things concerning the churches vvorshipp, order, government, eſtate, and courſe of life among Chriſtians. Which vvhile it hath not ben obſerved, as it should, …ch errour and trouble about ſundrie things in the Church among …riſtians hath riſen, and is ſtill continued, to the great hinderance of …e trueth, and dishnour of the Name of God.
The ſpeciall things to be declared in the Nevv Teſtament, vvere the …hibiting of the Meſſiah in the flesh, for the redemption of his people; …e opening of that myſterie of the incarnation of the Sonne of God, his …fferings, death, buriall, reſurrection, aſcenſion into heauen, and ſit…ng at the right hand of God; the fulfilling and correction of the sha…vves and ceremonies of the Lavv; the manifeſtation and eſtablish…ent of ſuch things, as comming in ſtead thereof, should not be shaken, but endure to the end; the ſpreading of the Goſpell abroad in the vvorld, and the opening of the myſterie of the Gentiles calling; with ſuch like things: as may be ſeen in the hiſtories of the Goſpell vvritten by the Evangeliſts: and particularly, Matth. 1, 1. &c. Marke 1, 1, 2, &c. Luke 1, & 2, & 3, & 4, &c. and 24, 44 — 48. Ioh. 20, 31. Matt. 26, …7 — 29. and 28, 18, 19, 20. Iohn 19, 30, 36. And in the Acts of the Apoſtles. And in their Epiſtles throughout. Rom. 1, 2, &c. and 16, 25, 26. Galat. 4. chap. Epheſ. 4, 5, 6. Col. 1, 25, 26, 27, 28. and 2. chap. The Epiſtles to Timothee, Titus, and the Hebrewes. 1 Pet. 5, 12. Revel. 2, 24, 25. and 19, 9, 10. &c.
Other things that vvere morall, and formerly had in Iſraell, needed not be repeated, but ſtill to be learned out of Moſes and the Prophets, and perpetually to be reteined. (Of vvhichwhich ſort, this particular of ſealing the children of beleevers, is one.) 2 Timoth. 3, 16, 17. Luke 16, 29, 31. Rom. 15, 4. 1 Cor. 4, 6. Heb. 13, 8. 2 Pet. 1, 19. with Joſh. 1, 8. Pſal. 119, 142. Eſa. 8, 20.
Neyther doth it hinder that ſome morall things ſometimes are repeated in the books of the Nevv Teſtament: ſeeing that all ſuch things are not repeated in the nevv, as they are ſette dovvne in the Old; and ſundrie reaſons may be obſerved in ſundrie places (vvhere ſome are repeated or ſpoken off) vvhy it vvas good and needfull ſo to doe. Which were long to inſiſt upon. As in Matth. 5, 21 — 44. and 9, 13. and 18, 15, …, 17. and 19, 4, 5, 6, 7, 8, 9. Marke 7, 10, 11, 12, 13. Luke 17, 3. Act. 7, … Rom. 13, 7, 8, 9, 10. 1 Cor. 6, 9, 10. and 10, 7, 8, 9, 10. Epheſ. 5, 3, 4, …6 — 14. 1 Timoth. 1, 8, 9, 10, 11. and 5, 17, 18. Hebr. 12, 5, 14, 15, 16. and 13, 1, 2, 3, 4, 5. Iam. 2, 8, 9, 10, 11, 12. 1 Pet. 1, 15, 16, 17. and 3, … &c. Revel. 2, 14, 20. and 19, 10.
Nor is there in ſuch caſe anie waight in the exception that is made about the abolition of the ceremonies, or about the differences between them and us, and betweene their miniſtration and ours: ſeing we ſpeak …ely of ſuch things as are moral, or doe agree in their general proper…, and common equitie, which abideth for ever. Of which I shal ſpeak …ore hereafter in the anſwer of the fift objection.
Now then ſeing the miniſtration of the ſeale of Gods covenant, unto …ldren, was had in Iſrael, and is a morall and perpetuall ordinance of God: ſeing alſo in the Old Teſtament there is mention of ſome children by name, that were ſo circumciſed, and in the New Teſtament we are taught, that baptiſme is now unto us in ſtead of circumciſion (Col. 2, 11, 12) it is therefore evident, that there needed not be, in the New Teſtament, particular mention of anie children by name, that were baptized. Yea if the names of ſome children ſo baptized, had been particularly expreſſed, yet should we notwithſtanding looke to the ground whereupon it was done, and to the ordinance of God thereabout. Which we may now doe aſwell, as if their names were mentioned in particular. And this may be ſufficient to ſatiſfie ſuch as are of judgement and indifferencie.
2. Beſides that, the precepts, practiſe, & reaſons which are mentioned in the New Teſtament, about the miniſtration of Baptiſme, (if they be duely weighed) doe as neceſſarily imply the baptizing of the children of the faithfull together with themſelues, aſwell as if their names had beene particularly ſet downe. Of which ſee here before, pag. 1. &c.
3. Yea there is expreſſe mention of children, Act. 2, 39. where there is alſo ſpeach of baptiſme, for the remiſſion of ſinnes, in the name of Chriſt; & the reaſon thereof annexed, (in regard of the promiſe made alſo unto children) ver. 38, 39. Whereabout obſerue withal, whether the precepts of the Scripture are not to reach ſo farre, as the reaſons annexed thereunto doe extend. As in Deu. 7, 1 — 4. compared with Ezra 9, 1, 2, 11, 12. and 2 Chron. 21, 6. and manie other the like. And ſo in this place, where there is mention of children in the reaſon, that therefore the precept of baptizing, here ſpoken of, implyeth them alſo. Act. 2, 38, 39. Otherwiſe how wil the Anabaptiſts proue, by the inſtitution, or firſt celebration of the Lords Supper, that women should be partakers thereof: ſeing that (neither there, nor other where in the New Teſtament) there is mention of anie women by name, that were preſent and did partake thereof. And yet ſeing the reaſons that are annexed to the precepts thereof, doe neceſſarily implye women as well as men, and there is no where any ſpecial prohibition to the contrarie: who can denie it unto them, without great ſinne and impietie? Matth. 26, 17, 20.26, 27, 28. Luke 22, 14, 19, 20. 1 Cor. 11, 23, 24, 25. Not to ſpeak, how they were admitted to the Paſſeover; in ſtead whereof we hauehave the Lords ſupper: nor of other reaſons that might be alledged thereabout.
4. Laſtly, there is expreſſe mention, not onelyonly of baptizing the fathers & mothers of families, but alſo of their houſe or houſehold, and al that were theirs. Act. 16, 15, 33. 1 Cor. 1.16. And both the terme of an houſe, familie or houſhold, implyeth the children therein, as the Scripture plainely sheweth,Pag. 2. (as I shewed before) Gen. 30, 25 — 30. compared with 1 Tim. 5, 9. Pro. 31, 15. Luke 19, 9. Iudg. 1, 25. and Gen. 45, 18, 19. with ver. 10, 11. and 46, 5, 6, 7. Exod. 1, 1. Numb. 3, 15, 39. Pſal. 115, 12.13, 14. and in other like places, where there is not any reſtreint annexed, as ſometimes there is, as in Gen. 50, 7, 8. Num. 32, 16, 17, 18, 26, 27. and the other phraſe (where it is ſaid, the Iaylour was baptized, and) all that were his, compriſeth alſo children therein: as …y be ſeen Numb. 16, 30, 33. compared with ver. 27. where the like phraſe is …ed and explaned. as when in one verſe he ſayth of Dathan & Abiram, …y, their wiues, their ſonnes, and their litle children, ver. 27. and in other verſes …ayth, they and all that apperteined unto them, or, they, and all that were theirs. ver. …, 33. Where it is further to be noted, that in the ſame place ſpeaking concerning Korah, he ſaith not generally, as he did of Dathan & Abiram, … that apperteined to Korah, but he reſtreyneth it, ſaying, all the men that apperteyned to Korah, ver. 32. ſo exempting the children of Korah, who dyed not with the reſt there ſpoken off. Numb. 26, 11. Which alſo plainly sheweth, how in ſuch caſes the children are compriſed in the generall phraſe, of all that were theirs, where there is no reſtraint in the ſpeach, or exception to the contrarie: as in the place aforeſaid.
OBJECTION II.
But it is ſaid of the Iaylour, in this place of the Acts, that the word of the Lord was preached to him, and to all that were in his houſe, and that he rejoyced, beleeving vvith all his houſehold. Act. 16, 32, 34. Whereof children (ſay they) being not capable, therefore there were no children here, or if there were anie, they were not baptized.
ANSWER.
1. Neyther of theſe two collections of theirs, will followe thereupon. It is an uſuall thing in the Scripture, and in all tongues, to uſe ſuch ſpeaches in generall caſes, of houſes, cities, and the like: wherein yet everie particular perſon or thing is not either implyed, or denyed to be at al, as here they would gather. For example, when it is ſaid, The Lord cloſed up all the vvombs of Abimilecks houſhold, Gen. 20, 17, 18. and the houſe of Pharoah heard, Gen. 45, 2, 16. the citie of Shuſhan rejoyced, Eſter 8, 15. all Jeruſalem was troubled, Mat. 2, 3. all the citie was moved, Matth. 21, 10. what a vaine and unreaſonable collection were it to gather, that either there were no children in theſe houſes and cities, or els that they alſo were ſo intreated and affected, as here is ſaid.
2. Neyther can ſuch phraſes hinder, but that the other ſpeach, where it is ſaid, he was baptized, and all his, may imply the children with the father himſelf. Act. 16, 33. Like as I shewed here before, out of Numb. 16, 27, 30. And as in this ſame chapter, where it is ſaid onelyonly of Lydia, (the mother of the familie) that ſhe heard Paul, and the Lord opened her heart, ſo as ſhe attended to the words which he spake: yet this hindreth not, but that both ſhe was baptized and her houſeholde; of whom notwithſtanding it is not ſaid, that they heard Paul, and beleeved; but this here is onelyonly ſpoken of Lydia her ſelf: who being by Pauls preaching brought to the fayth of Chriſt, she was baptized, and her houſehold with her. Act. 16, 14, 15.
3. And if children should not hauehave ben baptized, as before they had …n circumciſed: here was both fit place, and juſt occaſion, for the Apoſtles themſelues, & for the Scripture (recording their acts) to hauehave made …ception of children expreſſely; and not to hauehave uſed ſuch ſpeaches and termes, as in other places of the Scripture are uſed, to include and imply children therein: as vve hauehave shevved here before. So as euen hereby we may therefore learne,Pag. 2. and 4. and be more aſſured, that in the miniſtration of baptiſme the Apoſtles ſtill reteyned like practiſe, as had ben bſed before in circumciſing of children, when the fathers of families beleeved, & had received circumciſion themſelues. Gen. 17, chap. and 21, 4. Exod. 12, 48, 49.
OBJECTION III.
But Chriſt commaunded the Apoſtles firſt to teach, and then to baptize Matth. 28, 18, 19. And ſo the Apoſtles practiſed, Act. 2, 14 — 41. and 8, 35 — 38. and 10, 34 — 48. and 16.14, 15, 31, 32, 33, 34. and 18, 4 — 8.
ANSWER.
1. The Word of God is not the bare letter or outward ſyllables, but the intendement and meaning of the holy Ghoſt, by whom it was giuen Which should carefully be obſerved by the due conſideration of the Scriptures, vvith the circumſtances thereof, and by the conference of other places of Scripture, and the proportion of fayth layd together. Which vvhiles the Anabaptiſts neglect, they look on the Scripture partially, and preſſe the letter extreamely, vvithout conſideration of the true & right meaning thereof: neyther obſerving the time & perſons, of vvhom the Scripture ſpeaketh, nor conferring the Scriptures of the old and new Teſtament together, nor regarding the analogie and proportion of fayth, as they should. Much like as the Papiſts deale, vvhen they preſſe the letter, in other vvords of Chriſt, vvhere it is ſaid, This is my bodie: Matth. 26, 26. & others alſo, in thoſe vvords, Tell the Church, &c. Matth. 18, 17. So in much like manner doe the Anabaptiſts in theſe, Teach all nations, and baptize them, &c. Matth. 28, 19. Where the Scripture it ſelf being duely weighed, and compared together vvith other places, according to the proportion of faith, it vvill be found neceſſarily to imply the baptizing of children, & ſo to be directly againſt themſelues. The vvord here uſed, ſignifieth to make ſcholers or diſciples, and conſequently to teach: as may be ſeen, in Mat. 27, 57. Act. 14, 21. Matt. 13, 52. Now the thing to be taught the nations, that they might become diſciples of Chriſt, vvas the Goſpell: as Mark sheweth, vvhen he relateth the ſame commiſſion, ſaying, Goe into all the world, & preach the Gospell to every creature. Mark 16, 15. And vvhat Goſpell? Euen that vvhichwhich vvas preached before unto Abraham: As the Apoſtle teacheth expreſſely, vvhen he ſayth that the Scripture (foreſeeing that God would juſtifie the heathen through faith) preached before the Gospell unto Abraham, ſaying, In thee shall all nations be bleſſed. Gal. 3, 8. Now to Abraham and his ſeed were the promiſes made. He ſaith not, And to ſeeds, as of many, but as of one, And to thy ſeed, which is Chriſt. ver. 16. And vvhoſoever are Chriſts, they are alſo Abrahams ſeed, and heires according to the promiſe. ver. 29. For if the inheritance be of the law, it is no more of promiſe: but God gaue it to Abraham by promiſe. ver. 18. Which Goſpell, and promiſe giuen unto Abraham, the Apoſtles were by Chriſt appointed to teach and make knovvne in the world, that the Gentiles ſhould … fellow heires (with the Iewes) and of the ſame bodie, and joynt partakers of Gods …omiſe in Chriſt, by the Gospell. Epheſ. 3, 6. with Gen. 12, 3. and 17, 7. and 22, 18. …om vvhichwhich Scriptures compared together, and underſtood according to the proportion of faith, we learne, that the Goſpell preached, and promiſe made unto Abraham, comprehendeth all that are Chriſts,Pſal. 47, 3 4, 8, 9. Zac. 2, 11. vvhether Iewes or Gentiles: and that the Gentiles being by the Goſpel made fellovv-heires, and of the ſame body vvith the Ievves, and joynt-partakers of Gods promiſe in Chriſt; it muſt therefore needes follovve hereupon, that their children, aſvvel as the children of the Ievves, are together with their Parents under the covenant of grace, and to be made partakers of the ſeale thereof vvith them. Which things the Apoſtles knovving vvell, did therefore accordingly underſtand the commiſſion of Chriſt: & thereupon alſo publishing the Goſpel abroad in the vvorld, baptized not onelyonly the Fathers of families, but thoſe alſo that vvere theirs: as the Scriptures before alledged doe manifeſt.
2. Neyther in deed could the Apoſtles any othervviſe underſtand, nor might they any othervviſe practiſe, the commiſſion aforeſaid: ſeeing by this meanes the Gentiles should become the Lords people, as the Ievves vvere; and the Chriſtian church novv ſucceeded into the place of the church of Iſrael, under one and the ſame Lord, having one and the ſame covenant in Chriſt, vvith like benefit and myſterie of the Sacraments unto them both: as the Prophets had foretold. Eſa 49, 5 — 22. and 60, chap. and 66, 18 — 23. Hoſ. 1, 10. and 2, 23. Amos 9, 11, 12. Micah 4, 1, 2. Zach. 2, 11. & 13, 1. with Act. 13, 46, 47. and 15, 14 — 18. Rom. 9, 24, 25, 26. 1 Cor. 5, 7. and 10, 1 — 4. & 12, 12, 13. Epheſ. 2, 11 — 22. and 3, 6. and 4, 4, 5, 6. Phil. 3, 3. In ſo much that the Apoſtle Paul expreſſely ſaith, the Iſraelites of old vvere baptiſed 1 Cor. 10.2. and the Chriſtians novv are circumciſed, Col 2, 11. though not according to the outvvard ceremonie, yet according to the ſpirituall intendement and myſterie thereof. And moreover, that the aforeſaid promiſe of the Goſpell made unto Abraham, includeth the kinreds and families of the earth among the Gentiles (vvhichwhich all the vvorld knovves hauehave children in them) as vvell as the families of the Ievves. According as the Apoſtle Peter ſpeaking to the Ievves alledgeth it, vvhen he ſaith, Ye are the children of the Prophets, and of the covenant which God made vvith our fathers, ſaying unto Abraham, And in thy ſeed ſhall all the kinreds (or families) of the earth be bleſsed. Act. 3, 25. vvith Gen. 12, 3. and 22, 18. Where marke, that he uſeth the vvord, kinreds, or fathers-families (ſo to ſpeake, according as the vvord in the originall is derived:) as it vvere of purpoſe to imply herein the kinreds of the Gentiles, the families and children together vvith their fathers. According as the Apoſtles alſo obſerved, in their practiſe, baptizing the families together vvith the fathers thereof: as appeareth in the Scriptures aforeſaid. Cleane contrarie to the opinion & practiſe of the Anabaptiſts, vvho hauehave no regard of the kinreds or families in this behalf: but onelyonly of that vvhichwhich ſuch as are of yeres, being taught, profeſſe for them ſelues from time to time.
3. Neyther doe they (as they should) conſider the time, and perſons, ſpoken of in the Scriptures alledged by themſelues. The time was, at the firſt publishing of the Goſpell abroad among all nations, & manifeſting that Ieſus vvas the Chriſt novv come in the flesh. The perſons vvere, both Ievves, and Gentiles, of all the nations of the vvorld, beginning at Ieruſalem, and going through Iudea, & Samaria, & ſo to the uttermoſt parts of the earth. Matth. 28, 18.19. Mar. 16, 15. vvith Luke 24.46, 47, 48. & Act. 1, 8. and 2, 4, 5. &c. Novv for the Ievves, although they vvere alreadie the church and people of God under his covenant, yet vvere they to hauehave knovvledge giuen them, that the Chriſt vvas novv come, vvhom they expected, according to the promiſe of God concerning him, and that Ieſus vvas he, vvho vvas put to death among them, and riſen againe from the dead. Which the Apoſtles therefore taught and witneſſed unto them: calling them to repentance, and faith in his name for remiſſion of ſinnes: according as Chriſt had appointed them to doe. Luke 24, 46, 47, 48. with Act. 2, 5 — 38. &c. and then withall inſtructing and exhorting them to be baptized in his name, alledged this ground and reaſon thereof, becauſe the promiſe was to them, and to their children. Act. 2, 39. making expreſſe mention of children: and ſo shewing how they underſtood the aforeſaid commiſſion of Chriſt, to imply the children, together with the Parents themſelues Which is directly againſt the Anabaptiſts. And as for the Gentiles, they being aliens from the common wealth of Iſraell, & ſtraungers from the covenant and promiſe of God, they were alſo to be taught the Goſpell: becauſe in the calling of ſuch, God alwaies beginneth with thoſe that are of yeeres, and will hauehave faith and obedience to be required of them afore they be baptized. Epheſ. 2, 11 — 22. with Act. 16, 31, 32, 33. Which therefore the Apoſtles accordingly obſerved. But then alſo when ſuch were brought to the faith of Chriſt, they did together with them baptiſe their houſeholds: as hath ben shewed before. Which is likewiſe directly againſt the Anabaptiſts.Pag. 2. The ſame courſe we acknowledge is ſtill to be obſerved, when we hauehave to deale with like perſons in ſuch caſes. For example, in dealing with anie Pagans, Turkes, or other the like that beleeue not in Chriſt, we should firſt preach the Goſpel unto them, to bring them to the faith: and then when any of them beleeue & become diſciples of Chriſt, we should baptize them, & their houſeholds, as the Apoſtles did. Thus if the Anabaptiſts would but conſider the times, perſons, and caſes, as they ought, they might ſoone ſee their errour, & learne to put difference (otherwiſe then they doe) between the unbeleeving Gentiles, & the children of beleeving Chriſtians; between the baptized & unbaptized, whether Iewes or Gentiles, old and young. Which whiles they doe not, they underſtand things generally, which are ſpoken reſpctiuely: and ſo miſapply the Scriptures: which being rightly underſtood, overthrow thoſe verie things for which they alledge them: as in the caſe and Scriptures aforeſaid may be ſeen. Yea and (that which is worſt of al) if the poynt in hand be well mynded, they bring in another Goſpell, which the Scripture …ever taught: or in deed pervert and diminish (if not deny) the Goſpell, which the Scripture preached to Abraham, and the Apoſtles to the nations over the world (whiles they deny the covenant of Gods grace; or Baptiſme the ſeale thereof to apperteyne to the children of the faithfull) as by that which hath ben ſaid hereabout may ſufficiently appeare.
OBJECTION IIII.
But it is not right to reaſon thus from Abraham, or from circumciſion: ſeeing that circumciſion was giuen to Abrahams carnal ſeed, for a carnal ſeale, of a carnall covenant and temporarie promiſe, touching the land of Canaan: whereas Baptiſme apperteyneth to the ſpirituall ſeed of Abraham, and hath heauenly promiſes of ſalvation and eternall life, by Ieſus Chriſt.
ANSWER.
1. Abraham in deed had a carnall ſeed, and temporarie promiſes: but not ſuch onelyonly. For he had alſo a ſpirituall ſeed, and ſpirituall promiſes: whereof circumciſion was the ſeale: As the Lord himſelf shewed at the firſt inſtitution thereof, when he ſtablished his everlaſting covenant with Abraham and his ſeed, to be his God; and the God of his ſeed after him. Gen. 17, 7 — 10. Now God is our God, onelyonly in Chriſt: in whom the covenant was eſtablished by his blood, and confirmed with the ſeale of circumciſion. As the Apoſtle plainely teacheth, Gal. 3, 17. and Hebr. 13, 20. and thereupon calleth the ſigne of circumciſion, a ſeale (not of an earthly or temporarie promiſe) but of the righteouſnes of faith: which is heauenly and ſpirituall. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6 and 17, 7 — 13. & 22, 18. Gal. 3, 19 — 29.
2. If they meane by a carnall ſeale, an outward viſible ſeale: ſo alſo is Baptiſme: but will they therefore call it a carnall ſeale? If they meane, that it vvas viſible in the flesh: there was a ſpeciall reaſon thereof (beſides that vve alſo hauehave washing with water, or ſprinkling of water upon the flesh:) for it was to be with blood, and to lead them to Chriſt, who should come of Abrahams ſeed according to the flesh. Gen. 12, 3. and 17, 11. and 22, 18. and Exod. 4, 26. with Heb. 2, 14, 15, 16. Yet doth not this hinder us to reaſon from circumciſion to Baptiſme: as the Apoſtle sheweth, who ſo reaſoneth himſelf. Col. 2, 10, 11, 12. and as we doe alſo (after the Apoſtles example) from the Paſſeover and other ſacrifices, to the Lords ſupper. 1 Cor. 5, 6, 7, 8. and 10, 16, 17, 18.
3. And where they call it a carnall covenant, which circumciſion ſealed: what a ſtraunge maner of ſpeach and opinion is this? The promiſe of Canaan (whereunto they would reſtreyne it) was in deed annexed with the everlaſting covenant, which God made with Abraham in Chriſt, for eternall bleſſednes and ſalvation in him. But Canaan it ſelf, was a type of the heauenly inheritance, and of the kingdome of God, in Ieſus Chriſt. Which alſo, euen that joyning of them together may imply. Gen. 17, 7, 8. with 22, 18. and Gal. 3, 15 — 29. Beſides that now with us alſo godlynes hath the promiſe of the life that now is, & of that which is to come. 1 Tim. 4, 8. Shall we therefore call this a carnall promiſe? Doth not God himſelf, who made the covenant with Abraham, call it his everlaſting covenant, Geneſ. 17, 7. and the Apoſtle likewiſe, Heb. 13, 20. And shal we then cal or count it a carnall covenant? Was not the promiſe this, that in Abrahams ſeed all families of the earth should be bleſſed? Gen. 12, 3. and 22, 18. with Act. 3, 25. and Gal. 3, 8. And, that the Lord would be a God to Abraham, and to his ſeed after him? Gen. 17, 7, 8. And was this then a carnal covenant? Yea was was not the covenant confirmed in Chriſt: and that alſo, 430 yeeres before the Law was giuen? Gal. 3, 17. Or was it not confirmed to Abraham by the ſigne of circumciſion, as a ſeale annexed to the promiſe of God? Gen. 17 chap. with Act. 7, 8. Which the Apoſtle calleth, the ſeale of the righteouſnes of faith. Rom. 4, 11. And was this then a carnall ſeale, of a carnall covenant? How directly contrary are ſuch ſayings & opinions to the word of God?
4. If Circumciſion was the ſeale onelyonly of the temporarie covenant of the land of Canaan: what then did it profit Abraham himſelf in this behalf, to whom God gaue no inheritance in it, no not ſo much as the bredth of a foot. Act. 7, 5. But Abraham by faith ſojourned in the land of promiſe, as in a ſtraunge countrey, dwelling in tabernacles with Iſaac and Jacob, the heires with him of the ſame promiſe. For he (euen as we) looked for a city which hath foundations, whoſe builder and maker is God. And, they deſired a better countrey, that is, an heauenly: Wherefore God is not aſhamed to be called their God. Heb. 11, 9.10, 16. From which very ſpeach, that God is the God of Abraham, Iſaak, and Jacob, Exod. 3, 6, 15, 16. Chriſt proveth the reſurrection from the dead. Matth. 22, 31, 32. Luk. 20, 37, 38. Which alſo sheweth the covenant made with Abraham to be a ſpirituall and everlaſting covenant.
5. If Circumciſion was the ſeale to Abrahams carnall ſeed, touching the land of Canaan: why then did not circumciſion ceaſe, when they enjoyed and poſſeſſed the land? For Sacraments ceaſe, when the promiſes are fulfilled, whereof they are ſignes, and ſeales: as the verie termes of a ſigne, and ſeale, may imply. And thereupon it is, that we shall hauehave no need or uſe of prophecies, Sacraments, or other like things, in the kingdome of heauen after this life, as now we hauehave in this life here on earth. 1 Cor. 13, 8, 12. with chap. 11, 23 — 26.
6. If Circumciſion was a ſeale to Abraham and his carnall ſeed, onelyonly of a carnall covenant or temporarie promiſe touching the land of Canaan: why then did God appoint the proſelytes of the Gentiles that came to the Paſſeover, and their children, to be circumciſed: ſeeing they were not of Abrahams carnall ſeed, nor had the promiſe of the land of Canaan? Exod. 12, 48, 49. But in deed circumciſion ſealed to them the ſame righteouſnes of faith, (and ſo the ſpirituall covenant of God in Chriſt) as it did to Abraham, and the Iewes that were his carnall ſeed. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6. and 17, 7 — 13. with Exod. 12, 48, 49.
7. And whereas†Mr. Sm. repl. to M. Clift. Arg. 2. ſome ſay, that circumciſion was alſo a ſeale of obedience to the law of Moſes: how can this be, when as it was appointed to Abraham four hundred and thirty yeeres afore the Law was giuen? Gal. 3, 17. with …en. 12, 3. and 17 chap. And Moſes himſelf vvas not borne, till divers gene…tions after Abraham. Gen. 21, 2, 3. and 25, 19, 26. and 29, 21, 34. with Exod. 6, 16 — 20. True it is, that as Circumciſion vvas alſo one of the ceremonies, being repeated and required in Moſes Lavv (Lev. 12, 3.) ſo they that vvere circumciſed (after the Lavv vvas giuen) became debters to doe the vvhole lavv. Gal. 5, 3. But as it vvas of the Fathers, and not of Moſes, being before appointed to Abraham, to vvhom the Goſpell vvas preached, and the covenant confirmed, four hundred and thirtie yeres before the Lavv, (Gen. 17, 7 — 13. Joh. 7, 22. Gal. 3, 8, 17.) ſo it vvas a ſeale of the righteouſnes of faith, & of the remiſſion of ſinnes in Chriſt. Rom. 4, 1 — 11. Alſo vve that are novv baptiſed, are bound to obſerue all things, vvhatſoever Chriſt hath commaunded. Matt. 28, 18, 19, 20. Yet notvvithſtanding baptiſme to us, is the ſeale (not of our obedience, no nor of our faith, but) of the righteouſnes of faith, and of the Lords forgiving our ſinnes, in Ieſus Chriſt. Rom. 4, 1 — 11 — 25. and 6, 3. with Act. 2, 38, 39. and 22, 16. For the ſeale of God (in circumciſion and Baptiſme) confirmeth a perfit ſure and firme covenant, euen the Lords everlaſting covenant of grace (Gen. 17, 7 — 13.Deu. 32, 4. Pſal. 111, 9 & 145, 17. Rom. 11, 29. Rev. 14, 6. & Heb. 13, 20 with Act. 2, 38, 39. and 3, 25.) vvhereas our faith and obſervation of the Lords commandements, like as theirs in Iſraell, is infirme & unperfit. Matt. 6, 30. and 8, 26. Mar. 9, 24. Luke 17, 5. & Rom. 7, 12 — 25. Jam. 3, 2. 1 Joh. 1, 8, 9, 10. And it is our comfort in tentations, that although vve are vveak & ſinful, yet the Lords covenant of grace, confirmed unto us in baptiſme, as it vvas to them in circumciſion, is firme and holy, euen an everlaſting covenant, eſtablished by the death and blood shedding of Ieſus Chriſt: vvho of God is made unto us vviſedome, and righteouſnes, & ſanctification, and redemption: that according as it is vvritten, He that glorieth, let him glorie in the Lord. 1 Cor. 1, 30, 31. and Jer. 9, 23. with Hebr. 13, 20.
8. Moreover, to be of the carnall ſeed of Abraham, vvhichwhich is ſo much objected, did not hinder the Ievves, but that they might alſo be his ſpirituall ſeed in Chriſt. And ſo they are acknovvledged by the Apoſtles, vvho call them the children of the promiſe, & of the covenant which God made with the fathers, ſaying to Abraham, In thy ſeed ſhall al kinreds of the earth be bleſſed. Act. 2, 39. and 3, 25. Gal. 3, 15 — 29. Rom. 11, 16. &c.
9. Finally, their outvvard circumciſion, ſignified and taught them, the invvard and ſpirituall circumciſion of the heart, by the ſpirit of God, in Chriſt: like as our outvvard baptiſme, shevveth and teacheth us the very ſame thing: which is wrought by the ſanctification of the ſpirit, and by the cleanſing of us from our ſinnes, in the blood of Ieſus Chriſt. Col. 2, 11, 12. Deut. 10, 16. and 30.6. with Act. 15, 10, 11. and Rom. 6, 3 — 6. 1 Cor. 6, 11. Tit. 3, 4 — 7. 1 Pet. 3, 21.
OBJECTION V.
But there is great difference betweene the Iewes and us; between their eſtate before Christ, being then as in the infancie, and ours ſince Chriſt, being growne in yeeres; between their administration and ours; and particularly, between their circumciſion and our baptiſme; for circumciſion was for the males onelyonly, and to be done the eight day; whereas baptiſme is both for male and female, to be done at any time, &c, and the ceremonies had in Iſraell, are now abolished: &c
ANSWER.
1. The objection is not of waight: though it be common to others (with the Anabaptiſts) in other caſes, who in this matter ſee the vanitie of it themſelues. For firſt, as I noted before, we ſpeak onelyonly of ſuch things as are morall in their owne nature, or agree in a generall and perpetuall equity, and in their like common propertie, end, and benefit: and ſo farre forth are perpetual, how ever there be differences othervviſe about ſome outvvard circumſtances, accidents, & other like things, according to the divers diſpenſation of the Old and New Teſtament. As may be obſerved in the Apoſtles writings, & in the reaſons and allegations made therein: which are taken not onelyonly from the*Of vvhichwhich ſee before pag. 5. moral law, but euen from the shadowes and ceremonies of Moſes: as may be ſeen in theſe places, and the like, Col. 2, 11, 12. with Rom 4, 11, 12. Matth. 5, 23, 24, 25. and 26, 17 — 29. Joh. 1, 29. Act. 1…, 14 — 17. Rom. 12, 1. and 15, 4, 16. 1 Cor. 3, 16, 17. and 5, 6, 7, 8. and 6, 19, 20. and 9, 13, 14. and 10, 16, 17, 18. Gal. 4, 21 — 31. & 5, 1 — 9 — 13. Phil. 2, 17, & 3.2, 3. 2 Theſ. 2, 4. The Epiſtle to the Hebrewes. 1 Pet. 1, 15, 16, 19. and 2, 5. Jude ver. 23. Rev. 1, 12. and 2, 17. and 3, 5, 12. and 19, 8. and 21, 2, 3. &c. By vvhichwhich may appeare, that although the outward ceremonies themſelues be abolished, yet the ſpirit and equitie of them ſtill remaineth; and that from them (vvhichwhich then vvere had in Iſraell) vvee should now in the time of the Goſpell deriue and fetch reaſons, inſtructions, applications, and directions for the churches uſe and benefit continually: as I shall by and by obſerue more particularly.
2. But firſt let us note to this purpoſe alſo the doctrine & phraſes uſed by the Prophets: which may giuegive further light about the queſtion in hand. As when Eſay ſpeaking of the time of the Goſpell, calleth the Chriſtians the brethren of the Jewes, and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations, to Ieruſalem the Lords holy mountayne, as the children of Iſraell bring an offring in a cleane veſſell, into the houſe of the Lord: that the Lord vvill alſo take of them for Prieſts and Levites: And that from one New Moone to another, & from one Sabbath to another, al flesh shal come to worship before the Lord. Eſa. 66, 18 — 23. And Ieremie the Prophet, Thus ſaith the Lord, David ſhall never want a man to ſit upon the throne of the houſe of Iſrael. Neyther ſhal the Prieſt, the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to doe ſacrifice continually. &c. Jer. 33, 17, 18. &c. And Ezechiels prophecie, from the 40 chap. to the end, treateth of the reſtauration of the church, kingdome, and people of God by Chriſt, and ſo of the conſtitution of the Chriſtian Church, under the termes and types, of the Temple, miniſterie, vvorship, city, land, common-wealth and kingdome of the Iewes. Ezech. 40— 48. chap. And (to omit other of the Prophets) Zacharie foretelleth that the nations ſhall be joyned to the Lord, and ſhall be his people: Zac. … 11. And agayne, that the Gentiles ſhall come to ſeeke the Lord of Hoſts in Ieruſalem, and to pray before the Lord: And shall take hold of the skirt of the Jewes, to goe with them. Zach. 8, 22, 23. And shall goe up from yeere to yeere to worſhip the King, the Lord of Hoſts, and to keep the feaſt of Tabernacles. Alſo, in that day ſhall there be upon the bels of the horſes, HOLYNES TO THE LORD, and the pottes in the Lords houſe ſhalbe like the bowles before the Altar. Yea, everie pot in Ieruſalem and in Iudah ſhalbe Holynes unto the Lord of Hoſts, and they that ſacrifice ſhal come and take of them, and ſeeth therein: and in that day there ſhall be no more the Canaanite in the houſe of the Lord of hoſtes. Zach. 14, 16, 20, 21. And many the like ſpeaches may be obſerved throughout the Prophets, foretelling the time of the Goſpell, with the mercies of God, and our duties therein; vvhichwhich cannot be rightly underſtood or obſerved as vve should, vvithout reference to the ceremonies and ſtate of Iſrael heretofore. Which alſo plainly sheweth the abolition of thoſe shadowes and ceremonies to be ſuch, as that yet ſtill the trueth and equitie of them remayneth, & is perpetuall, for the churches inſtruction, comfort, and direction continually.
3. And now that I am giving ſome inſtances out of the Prophets, I wil (before I come to mention alſo ſome particulars in the Apoſtles writings to like purpoſe) note yet further (in divers reſpects) that which the Prophet Amos hath, touching the kingdome of Chriſt in the Chriſtian Church of the Goſpell, vvhen he bringeth in the Lord himſelf ſpeaking thus, In that day will I raiſe up the tabernacle of David, that is fallen, and cloſe up the breaches thereof (or hedge the breaches of them,) and I will raiſe up his ruines, and I will build it as in the daies of old: that they may poſſeſſe the remnant of Edom, and of all the heathen, vvhichwhich are called by my name, ſaith the Lord that doth this. Amos 9, 11, 12. Thus prophecied Amos of old. Whoſe ſpeach, how should it be underſtood, or theſe things obſerved in the Church and kingdome of Chriſt, built up among the Ievves & Gentiles, in the time of the Goſpell (whereof the Prophet ſpeaketh) if we should not now look unto David, and to the eſtate of his houſe & kingdome, as it vvas heretofore: and ſtill hauehave relation thereunto, in the Churches conſtitution, reformation, miniſtration, and proceeding: alvvayes endevouring to hauehave the ſpirituall trueth, comfort and benefit thereof more and more among us? To which end, all the phraſes here uſed by the Prophet are vvell to be mynded, for the manifold uſe that may be made thereof. And this Scripture I doe the rather more particularly inſiſt upon, becauſe the Apoſtles did thus underſtand and apply it, in a controverſie that vvas about circumciſion, in their time: Act. 15, 1 — 17. Where vvhen they diſputed, how the Gentiles vvere to be free from circumciſion and the yoke of Moſes Law (vvhichwhich had before ben as a partition vvall betvveen the Ievves and Gentiles) they both by the vvork of God, and from this Scripture obſerved vvithall, hovv now the Lord took out of them a people for his name, as the Prophets had foretold. ver. 14 — 17. And beſides the things ſpoken of Davids tabernacle in both places, note alſo, hovv vvhere Amos hath, that the Ievves ſhould poſſeſſe the remnant of Edom, and of all the heathen, upon vvhom the name of the Lord is called, the Apoſtle Iames (follovving the Septuagints tranſlation) hath it, that the reſidue of men might ſeek after the Lord, and all the Gentiles, &c. ſo teaching, that by the remnant of Edom, vve may underſtand the reſidue of men beſides the Ievves, (whether nearer unto them, or hoſtile againſt them, as the Edomites vvere to the Ievves:) and that vvhen the Gentiles ſeek after the Lord, and are called by his name, then†Obad. v. 19, 20, 21. Pſa. 47 3, 4, 9. they become the Ievves poſſeſſion in Chriſt, the ſonne of David, in vvhom Davids ruinated tabernacle is built agayne, and the breaches of the hedges thereof (vvherevvith it vvas compaſt about & fenced) be hedged and cloſed up, and his ruines raiſed up, and it built and ſet up, as in the dayes of old, &c. Amos 9, 11, 12. vvith Act. 15, 16, 17. To the ſame purpoſe may be obſerved thoſe many places throughout the Scripture, vvhere it is ſaid, that Chriſt ſhould ſit upon the throne of David. Luke 1, 31, 32, 33. and Act. 2, 30. vvith Pſal. 89, 3, 4, 29, 36. and 132, 11. Eſa. 16, 5. and 32, 1. Jer. 33, 15 — 26. Dan. 7, 14, 27. Mic. 4, 7. Which being rightly underſtood, and ſpiritually applyed, will not onelyonly miniſter unto us much inſtruction and comfort, but vvill alſo plainly manifeſt, hovv vve should novv ſtil hauehave reference hereunto, in the churches eſtate, and in the many queſtions and controverſies ariſing thereabout. Briefly, theſe things and an hundred the like in the Scriptures, ſufficiently teach us, that although vve be freed from Moſes ceremonies, yet vve may not be aliens from Iſraels policie. As the Apoſtles alſo taught and shewed the churches continually. Epheſ. 2, 11, 12. vvith Gal. 5, 1 — 13. Phil. 3, 2, 3. and Col. 2, 8 — 17. and the vvhole Epiſtle to the Hebrevves. 1 Pet. 2, 5 — 10. 2 Pet. 1, 19, 20, 21. Rev. 19, 10. and 21, 2. &c.
4. So then (ſtil remembring, as I noted erevvhile, that the ceremonies of Moſes are in ſuch ſort abrogated, & vve freed from the outvvard obſervation thereof according to the letter of the Lavv, as yet ſtill the ſpirit & equitie thereof abideth, & vve ſtand bound to the obſervation thereof accordingly: notvvithſtanding the many differences of eſtate and adminiſtration, betvveen them and us:) I come now to the Apoſtles vvritings, to giuegive ſome inſtances alſo out of them. To name ſome particulars therefore (to vvhichwhich there is reference in the nevv Teſtament) as the Tabernacle, and Temple; the Arke, and Mercy ſeat; the pillars, the candleſtick; the Altar of burnt offering, and incenſe; the Paſſeover, and continuall ſacrifices, and offrings; the Prieſts, and their miniſtration and ſervice; the feaſts; leven; leproſie; uncleannes by touching the dead, &c. Who knovveth not, that theſe novv are ceaſed, and that many great differences may be obſerved hereabout, betvveen them and us, betvveen their infancie and our riper age, betvveene their adminiſtration and ours, &c. Yet notvvithſtanding there is alſo the ſpirituall intendement & uſe of theſe, beſides the letter, and a perpetuall equity of them: vvhichwhich remayneth novv ſtill for ever: And accordingly doe the Apoſtles, and all vvriters, both old and nevv, from hence dravv reaſons, informations, & applications of them unto us, and our eſtate novv under the Goſpell. As …r example may be ſeen, touching the tabernacle, and temple, hovv it is …plyed to Chriſt, Ioh. 1, 14. (in the Originall) and 2, 19, 21. Hebr. 8.1, 2. and 9, …, 12, 23, 24. Revel. 21, 22. And to the church, in the time of the Goſpell, …oth the univerſall, and particular churches, Act. 15, 16, 17. Epheſ. 2, 21. … Cor. 3, 16, 17. 2 Cor. 6, 16. 2 Theſ. 2, 4. 1 Pet. 2, 5. Revel. 3, 12. and 11, 1, 2, 19. and 13, 6. and 14, 15, 17. and 15, 5, 6, 8. and 21, 3. and to particular perſons, … Cor. 6, 19. 2 Cor. 5, 1 — 4.2 Pet. 1, 13, 14. with Ioh. 2, 19, 22. The like may be obſerved about the other particulars, vvith the ſeverall uſes and applica…ions made thereof in ſundry places: as of the Arke, & MercieMercy-ſeat, Rev. …1, 19. and Rom. 3, 25. with Exod 25, 17 — 21. in the Septuagint. The pillars, Rev. …, 12. Gal. 2, 9. 1 Tim. 3, 15. The Golden candleſticks, Rev. 1, 12, 13, 20. and 2, …, 5. and 11, 4. The Altar of burnt offring, Mat. 5, 23, 24, 25. 1 Cor. 9, 13, 14. & …0, 16, 17, 18. Hebr. 13, 10. Rev. 6,9. and 11, 1. and 14, 18. and the Altar of inc…nſe, Rev. 8, 3, 4, 5. and 9, 13. and 14, 18. The Paſſeover, 1 Cor. 5, 7. with Joh. …, 29. 1 Pet. 1, 19. Revel. 13, 8. and other ſacrifices and offrings, Mark 9, 49. Ioh. 1, 29, 36. Rom. 12, 1. and 15, 16. Phil. 2, 17. and 4, 18. Hebr. 9, 23, 26. and 10, …2, 26. and 13, 15, 16. 1 Pet. 2, 5. The Prieſts, and their miniſtration and ſeruice, Rom. 15, 16. 1 Cor. 9, 13, 14. Hebr. 5, 1 — 5. & 8, 1 — 5. and 10, 12, 21. 1 Pet. …, 5, 9. Rev. 1, 6. and 5, 10. and 20, 6. The feaſts, 1 Cor. 5, 8. Iude ver. 12. Leven, Matth. 16, 11, 12. Mar. 8, 15. Luke 12, 1. and 13, 21. 1 Cor. 5, 6, 7, 8. Gal. 5, 9. Leproſie, and other uncleannes, 1 Cor. 7, 14. 2 Cor. 6, 17. Epheſ. 5, 5. Jude ver. 23. Revel. 3, 4. and 16, 13. and 18, 2. Now if from theſe vve may derive reaſons and applications to our ſelues, vvhy not alſo from circumciſion, notvvithſtanding the differences betvveen them and us: as vve ſee the Apoſtle alſo doeth in this particular likevviſe, Col. 2, 11, 12. And in deed, vvhat is there at all, in Moſes or the Prophets, from vvhichwhich vve may not novv deduce reaſons, and receiue information to our ſelues, for the Churches uſe and benefit continually: ſeeing all the Scripture is giuen by inſpiration of God, and is profitable for doctrine, for reproof, for correction, for inſtruction in righteouſnes, that the Man of God may be perfect, and throughly furnished unto all good vvorks: 2 Tim. 3, 16, 17. with Rom. 15, 4. … Cor. 10, 1 — 11. 2 Pet. 1, 19, 20.21. and Luke 16, 29, 30, 31.
5. Now to come more particularly to the objections here made concerning circumciſion: vve are to obſerue, that vvhen the Lord appointed …he males onelyonly to be circumciſed, then vvas the man-child to come of the ſeed of Abraham, in vvhom all the nations should be bleſſed. Gen. 17, 10. vvith …2, 3. and 18, 18. and 22, 18. Act. 3, 25. So as this ordinance (of circumciſing …he males onelyonly) vvas then of exceeding good and great uſe, for the bet…er direction, and more confirmation of their faith in Chriſt. Like as alſo vvas, the appoynting of a male Lambe, for the Paſſeover. Exod. 12, 5. and …he conſecration of the firſt borne of the males to the Lord, Exod. 13, 12. and Luke 2.23. both vvhichwhich vvere types leading unto Chriſt. Joh. 1, 29, 36. … Cor. 5, 7. 1 Pet. 1, 19. and Rom. 8, 29. But novv that Chriſt is come of the …eed of Abraham according to the flesh, and hath vvrought for us eter…al redemption through the blood of his croſſe, accomplishing the truth of thoſe things which were shadowed by the ceremonies of the law: this difference of ſex & eſtate is taken avvay, ſo as now there is neyther male nor female, Iewe nor Gentile, bond nor free, but we are al one in Chriſt Ieſus. Gal 3, 28. And ſo now the female is baptized, as well as the male: and included (though not particularly by name expreſſed) in the commiſſion of Chriſt. Matth. 28, 18, 19, 20. with Act. 16, 14, 15, 33. Which is alſo againſt the Anabaptiſts: inaſmuch as the miniſtration of the outward ſigne of Gods covenant, is now (ſince Chriſts comming) inlarged: women being made partakers thereof, which before were not. And ſo the Anabaptiſts error & ſinne is the greater, that would now ſtraiten the extent of Gods grace in Chriſt, denying the ſigne of Gods covenant to children, whom the Lord appoynted before to be partakers thereof. Gen. 17, 7 — 13. Yea and euen touching the women heretofore (to note it here, by this occaſion) though they were not circumciſed in their owne perſons, yet were they counted among the circumciſed of Iſraell: as may appeare by the ſpeach of Iacobs ſonnes to Shechem and Hamor, when they ſaid, We cannot doe this thing, to giuegive our ſiſter to one that is uncircumciſed: for that were a reproach unto us. &c. Gen. 34, 14. And by the ſaying of Samſons father and mother unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goeſt to take a wife of the uncircumciſed I hiliſtines? Zac. 13, 1.Judg. 14, 3. And yet more particularly by the offering of purification: vvhichwhich was aſwell upon the birth of a daughter, as of a ſonne. Levit. 12, 6. and in that there were cleanſings, ſacrifices for ſinne & uncleannes, aſwell for women, as for men. Numb. 5, 2, 3, 6, 8, 15. and 15, 27. with Lev. 4, 27, 28. and 5 chap. and 6, 2 — 6. and 13, and 14, chap. and 15, 2, 14, 19, 29. and 16, 6, 17, 33, 34. And in that they might eat of the Paſſeover: vvhereof no uncircumciſed perſon might eat. Luk. 2, 41 — 51. with Exod. 12, 3, 4, 48.
6. And touching the eight day, vvhichwhich vvas then ſet for circumciſion: firſt obſerue in generall, that as it was the circumſtance of time appointed thereunto, ſo alſo the Lord ordeyned that they should keep the Paſſeover but once a yeere, the fourteenth day of the firſt monethmonth. Exod. 12, 6, 14. Num. 9, 1, 2, 3. Deu. 16, 1. Yet vvho would gather thereupon, that we should eyther celebrate the Lords Supper but once a yeere, and that on the fourteenth day of the firſt monethmonth, or that we should leaue it altogether, ſeeing it is anſwerable to the Paſſeover had in Iſraell, which now is ceaſed? yet ſuch objections make the Anabaptiſts, vvhen vve reaſon from circumciſion to baptiſme. But now beſides this, obſerue in particular, hovv it vvas alſo ceremonial, that the child should remayne ſeuen dayes uncircumciſed: which was ſo many dayes as the mother should be uncleane upon the birth of a man child: (ſo teaching and figuring out the originall corruption drawen from our parents:) and that then the circumciſion should be the eight day: vvhichwhich vvas the firſt day after the ſeuen aforeſaid, and ſo ſoone as could be after them: thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God, through the blood of Chriſt, whereunto circumciſion then did lead; and having alſo this morality in it, that vve should not defer the time, but ſo ſoone as we can …nveniently should bring our children, to be partakers of the outward …ne of Gods covenant in Chriſt, Lev. 12, 2, 3. with 15, 19. And ſo this circumſtance of the time, is plaine againſt the Anabaptiſts opinion and practiſe. Beſides that ſtill once in eight dayes, a Sabbath vvould paſſe over them: which was alſo a ſigne of ſanctification in Iſraell. Exod 31, 13. Ezech. …, 12. And that they had many like ceremoniall obſervances about the eight day; concerning things to be ſacrificed, or perſons to be clenſed, or conſecrated to the Lord: as may be ſeen, for things to be offered, Exod. …, 29, 30. with Lev. 22, 27. Alſo for perſons to be clenſed, Lev. 14, 8, 9, 10, 23. and 15, 14, 29. Numb. 6, 10. and conſecrated, Lev. 9, 1. with 8, 33, 35. Eze. 43, 27. And yet note this alſo hereabout, that as the eight day was not to be prevented, but to be expected, for divers reſpects: ſo when it was upon juſt occaſion omitted, then it might be had at other times afterward: ſtill taking the firſt ſeaſonable and convenient time thereunto. As (beſides the like to be obſerved about the Paſſeover, Numb. 9, 1 — 11.) may be ſeen touching circumciſion it ſelf, in the practiſe of Iſraell, vvhen it was omitted many yeeres in the wildernes, by reaſon of their journeyes. Joſh. 5, 2 — 7. And in the example of Abrahams circumciſion, & his houſeholds, Gen. 17, 24 — 27. and the proſelytes of the Gentiles, for themſelues, & their children. Exod. …2, 48. Which alſo is againſt the Anabaptiſts in this behalf.
7. Of Iſraels infancie under the shadowes of the law before the comming of Chriſt; and of the abolition of thoſe ceremonies by Chriſt; & ſ… of the difference between their eſtate and ours; I hauehave ſpoken here before, that which may ſuffice thereabout. Yet for the more clearing thereof, note this withall, out of the Apoſtles ſpeach to the Galatians, which is much urged by the Anabaptiſts, and others: Gal. 3, and 4, and 5, …p. that the Iewes, before Chriſt came, vvere kept under the ceremonies, as under a garriſon, Gal. 3, 23. as under a School-maſter, v. 24, 25. & a… under Tutors and governours, Galat. 4, 1, 2, 3. And in this reſpect are counted as children under yeeres, and in bondage. Not but that they had the Goſpell and everlaſting covenant of Gods grace, with faith and freedome of conſcience in Chriſt: and were by him delivered from Sathan, ſinne, and condemnation, and made the inheritors of eternall life, aſwell as we now. Gal. 3, 8, 17. with Gen. 12, 3, and 17, 7. Ioh. 8, 56. Pſa. 110, 1. and 116, … with 2 Cor. 4, 13. Hab. 2, 4 with Rom. 1, 1, 2, 17. and 16, 25, 26. Hebr. 10, 38. Act. 15, 11. Eph. 3, 6. Heb. 4, 2. and 11, chap. and 13, 20. But they were then bound to beare the yoke of many toyleſome & chargeable ceremonies: Which yoke is now taken away by the comming of Chriſt: whom thoſe ceremonies did shadow out, & in vvhom the trueth, body, and ſubſtance … them is had. Joh. 1, 16, 17. Act. 15, 10, 11. Gal 3, 8 — 17 — 29. Coloſ. 2, 16, 17. …br. 8, & 9, & 10, & 11, & 12 chap. And in that reſpect now is this the …rches riper age, wherein we hauehave freedome in Chriſt Gal. 3, & 4, & 5, …. Which I note the rather, becauſe the Anabaptiſts and others, miſta…g or perverting theſe things, and ſo labouring (what they can) to darken or oppugne the truth, doe under a vayn pretence of Iſraels infancie, make frivolous exceptions and anſwers, when they are preſſed vvith reaſons and arguments out of Moſes and the Prophets. Obſerue alſo, that whereas the Apoſtle often ſpeaketh of faith, in the place aforeſaid (which alſo is much urged by the Anabaptiſts) faith is there oppoſed to the ceremonies and works of the lavv. Gal. 3, & 4 chap. Which is vvell to be mynded, that ſo we may knowe the Apoſtles meaning aright: who hath no purpoſe at all (as they would hauehave it) thereby to exclude young children from the covenant of God, or ſeale thereof: (as the whole ſcope of the place doth plainely manifeſt) but indeed to exclude the ceremonies and works of the law, in the caſe of our juſtification and ſalvation by Chriſt; and to shew how we are freed from that yoke and bondage, under vvhichwhich the Iewes were in the time of the law, which now is abrogated and taken avvay by Chriſt. For otherwiſe the Apoſtles themſelues drawe reaſons from them, and make applications thereof unto us: ſo teaching that the truth and equity of them is perpetual notwithſtanding as I hauehave here before shewed in many particulars.
OBJECTION VI.
But the Iewes that were under the covenant, and circumciſed when they were young, were alſo baptized when they were old: And the Proſelytes likewiſe of the Gentiles. Matth. 3, 5, 6. Act. 2, 5, 10, 41. and 18, 8.
ANSWER.
1. Circumciſion, beſides that it vvas a ſeale of the covenant of God, was alſo (in other reſpect) one of the shadowes and ceremonies of the law, and ſo (according to the time of the old Teſtament) was done with blood, and led them ſtill on to the Meſſiah to come, who was not then exhibited. Lev. 12, 2, 3. with Exod. 4, 26. Whereas Baptiſme (agreably to the maner of the new Teſtament) is without blood, and ſealeth unto us the grace of God in Chriſt, who is now come in the flesh. Ioh. 1, 26, 27, 29. Act. 2, 36, 38, 41. and 8, 36, 37. In which reſpect it vvas needfull that the Ievves and Proſelytes (though circumciſed) should alſo be baptiſed into the name of Ieſus Chriſt: and ſo should manifeſt that now they looked no longer (as before) for the Meſſiah to come, but beleeved in him that was already come, euen in Ieſus Chriſt, in whom the shadovves of the law had their end and fulnes, and in whom the promiſes of God are Yea and Amen, to the glory of God by us. So as now both Ievves and Gentiles are compleet in Ieſus Chriſt: & therefore vvere baptiſed into his name Col. 2, 10— 12, 16, 17. with 2 Cor. 1, 20. and 12, 13. Act. 2, 38, 41. and 8, 36, 37. and 10, 36 — 48.
2. There vvere alſo many both Iewes and Proſelytes, who though they vvere circumciſed, yet did not acknowledge Chriſt now exhibited Luke 7, 29, 30. Act. 2, 40. and 6, 12, 13, 14. and 7 chap. and 13, 45 — 50. & 14, 2 — 5. and 17, 4, 5. and 18, 4, 5, 6. and 19, 8, 9. and 28, 17, 23, 24. Rom. 2, 17 — 29. Rev. 2, 9. and 3, 9. In reſpect vvhereof, it vvas needful that ſuch of them as beleeved … …hriſt, should accordingly profeſſe it and ſo by baptiſme be diſtingui…d and ſeparated from the other unbeleeving Ievves and Proſelytes, … refuſed Ieſus Chriſt, & yet ſtill gloried in their circumciſion. Where…n moreover the Apoſtles exhorted the beleeving Ievves and Proſelytes, to ſaue themſelues from that untovvard generation. And then they that gladly received the vvord, vvere baptized. Act. 2, 40, 41. and 18, 4 — 8. …. Moreover, as there is one body, vvhichwhich hath one baptiſme appointed unto it by the Lord, both for Ievves and Gentiles, and the partition vvall broken dovvne by Ieſus Chriſt, vvho hath made both one in himſelf: ſo vvas it needfull likevviſe in this reſpect, that the Ievves should be partakers of the ſame baptiſme vvith the Gentiles: and ſo both of them by one ſpirit to be baptized into one body, vvhereof Chriſt is the head: having one hope of their calling, one Lord, one faith, one God and Father of all, vvho is aboue all, and through all, and in us all. 1 Cor. 12, 12, 13. with Epheſ. 2.13, 14, 15. and 3, 6. and 4, 4, 5, 6, 15, 16. Whereupon alſo it follovveth, that ſeeing the Gentiles are novv of the ſame body vvith the Ievves, and joynt-partakers of the ſame promiſe in Chriſt, by the Goſpel: that therefore the children of the Gentiles muſt novv in Chriſt be partakers of the ſeale of his grace, as vvell as the children of the Ievves vvere heretofore. Epheſ. 3, 6. with Gen. 17, 7 — 13. and 21, 4. Zach. 2, 11. and 13, 1. Act. 2, 39. & 3, 25.
OBJECTION VII.
But Chriſt himſelf was not baptized, till he was thirtie yeres old. Luk. 3. 21, 22, 23.
ANSWER.
1. Yet he was circumcized, vvhen he was but eight dayes old. Luk. 2, 31. Which cometh al to one end, for the poynt in hand: ſeeing circumciſion vvas the ſeale of Gods covenant, like as baptiſme is; and ſeeing baptiſme now is come in ſtead thereof; as I hauehave shevved here before.
2, Secondly, their reaſon is much like, as if they should ſay thus: Abraham the father of the faithfull vvas not circumcized, till he was ninety & nine yeeres old, Gen. 17, 1 — 24. therefore none then should hauehave ben circumcized, till they vvere of yeeres, as Abraham was, nor till they did beleeue, and could underſtand the doctrine and promiſe of God, as Abraham did. Geneſ. 15, 5, 6, &c. and 17, 1, 2, &c. with Rom. 4, 11, &c. If they ſay, that Abraham in his infancy could not be circumcized, becauſe circum…ſion was not then inſtituted or uſed; but that when once it was inſtituted, he took it as ſoone as he could: let them alſo obſerue the ſame touching Chriſt, that the ordinance of baptiſme, for the time of the Goſpell now comming on, was not yet inſtituted or adminiſtred by Iohn the Baptiſt, vvhen Chriſt vvas young: and that Iohn the Baptiſt (the forerunner of Chriſt, vvhom God ſent to baptize) being but half a yeere elder then Chriſt himſelf, it could not therefore be that Chriſt should then be ba…tized of him in his childhood: Luk. 1, 5, 13, 24, 26, 27, 31, 36, 41. But vvhen Iohn the Baptiſt had begun his miniſtration, then Chriſt came unto him, to be baptized of him. Luk. 3, 1 — 21. with Matth. 3, 1 — 13. Mark 1, 1 — 9. … thus the example of Chriſt, being vvell obſerved, is againſt themſelues alſo the example of Abraham; teaching us, that as ſoone as convenient can be, we should be made partakers of baptiſme, as Abraham was of circumciſion, & Chriſt of baptiſme by the miniſtration of Iohn the Baptiſt.
3. Othervviſe if they vvill urge the example of Chriſt in every thing (for a rule to be followed of us) without conſideration of the ſpecial reaſons and reſpects to be had concerning him: why then are they not circumcized, as Chriſt alſo was? Luk. 2, 21. why are they baptized before or after they be thirty yeeres old, ſeeing Chriſt vvas baptized at that age? Luk. 3, 21, 23, Why hauehave they not the heauens to open, & the holy Ghoſt viſibly to deſcend upon them, &c. as Chriſt had at his baptiſme? Luk. 3, 21, 22. Matt. 3, 16, 17. And why doe they not, upon their baptiſme received, faſt fourty dayes and fourty nights, as Chriſt did after he was baptized? Luk 4, 1, 2. Matth. 4, 1, 2. If they anſwer, that theſe and the like things concerning Chriſt had their ſpeciall reaſons and reſpects in him, eyther in regard of his perſon, or of his office and miniſtration, or the eſtate of the Church at that time, and the like: and that therefore they are not generall rules to binde all others thereunto: then they anſwer their owne objection themſelues, and thus let all men ſee that the objection is not of waight, for the point of the queſtion in hand. Or if they vvill not thus anſwer, but vvil make theſe things be generall rules for all to follow, why doe they not then ſo vvalk themſelues, and why are not theſe things had and obſerved among them? The like alſo may be noted about ſuch actions and eſtate of others in the Scripture, as hauehave their ſpecial reaſons & reſpects, differing from the generall rule & courſe preſcribed otherwiſe. Which being duly obſerved, vvill much lay open the vanitie of many objections made to the contrary, in this behalf.
4. And finally obſerue herein the ſtrange dealing of the Anabaptiſts, that urge the example of Chriſt in ſuch actions, as had their ſpeciall reaſons and peculiar reſpects, as is aforeſaid: & yet vvill not regard Chriſts example in ſuch actions, as he did upon generall and perpetuall grounds, binding all thereunto. As namely, that vvhen litle children vvere brought unto Chriſt, he took them up in his armes, and layd his hands upon them and bleſſed them: and that upon this ground, becauſe of ſuch is the kingdome of heauen. Mar 10, 13, 14, 16. Where alſo note well theſe tvvo things vvithall: firſt: that they were litle children, Matt. 19, 13. Mar. 10, 13. vvhom alſo Luke calleth infants, Luk. 18, 15. Which appeareth the more, in that they were brought and offred to Chriſt by others, Matt. 19, 13. Mar. 10, 13. Luk. 18, 15. and ſuch as Chriſt did take up in his armes, Mar. 10, 16. Secondly, that by Chriſts ovvne teſtimonie and practiſe here, litle children are partakers of his ſpirituall graces, and of the outvvard ſignes and declarations thereof. Of his ſpirituall graces, as namely, of his bleſſing, and the kingdome of heauen. Of outward ſignes and teſtimonies thereof, as the impoſition of Chriſts hands upon them, Mar. 10, 13, 14, 16. Yet theſe actions of Chriſt, that vvere thus done … a generall and perpetuall ground, warranting alſo the baptiſme of …dren, the Anabaptiſts paſſe over and contradict in their opinions and …tiſe: and notvvithſtanding ceaſe not to urge other actions that vvere …e upon ſpecial reaſons & reſpects, as vvas shewed here before. Now …, is this to underſtand and uſe the Scripture aright? Is this the way to …ow the example of Chriſt aright? Or is it not in deed to incurre the …leaſure & rebuke of Chriſt, as the diſciples did, vvho then vvould not …e litle Children to be brought unto Chriſt; as novv the Anaba…s vvould not hauehave them to be baptized into his name? Mar. 10, 13, 14.
OBJECTION VIII.
But children underſtand not the myſterie of baptiſme.
ANSWER.
As much as they did the myſterie of Circumciſion: vvhereof notwithſtanding they were partakers. Gen. 17, 12. & 21, 4. Exo. 12, 48, 49. Act. 7, 8. …. Neyther could litle children and infants underſtand the myſterie of the kingdome of God, or of Chriſts bleſſing of them: whereof they were partakers notvvithſtanding. Mar. 10, 13 — 16.
2. Neyther did Peter underſtadd the myſterie of Chriſts vvashing his feet: when notwithſtanding he was made partaker thereof Ioh. 13, 6, 7. &c. …. The Anabaptiſts themſelues underſtand not aright the myſterie of …tiſme (as may appeare by their opinions and practiſe.) By their ovvn …ſon then, they are not rightly partakers thereof. Which let them carefully lay to heart.
3. Finally the ground of baptiſme (like as of circumciſion) is not our underſtanding, faith, & obedience, as the Anabaptiſts hold: (which were …eak & unperfit ground) but the everlaſting covenant of God in Chriſt, and his gratious acceptance of us thereinto, vvhether Iewes or Gentiles, … or young, &c. (as I hauehave here before declared at large:) Which is a … and certaine ground: and ſuch as giveth the glorie to the grace of God, and not to the vvork of man: neyther eſtablisheth mans righteouſ… …at all, but onelyonly the righteouſnes of God in Chriſt, to the praiſe of …riches of his grace, throughout all generations for ever.
4. …nd hitherto of the baptiſme of infants, that are the children of the …hfull. Of which poynt, and of ſundry objections thereabout, I hauehave …ted the more largely: conſidering hovv great the error is in the de… thereof; and hovv greatly it ſpreadeth both in theſe parts, and (of …) in our ovvn countrey.