Discovery of the Unscripturalness of Anabaptism, Chapter 2 – Chapter 3
CHAP. II.
Proving that Circumciſion was a Seal of Gods Covenant of Grace, made with Abraham, and his Seed.
Arg. 1. EIther Circumciſion was the external Token (or Seal) of Abraham's Covenant (of Grace) mentioned, G. 1… 7. Or elſe that Covenant had no Seal at all
The Adverſary cannot avoid here, H muſt either Grant or Deny; if he gran… that Circumciſion was the Seal of Abrahams Covenant, I have what I was to prove; if he deny it to be the Seal of that Covenant, then it lyes at his Door to demonſtrate what was the Seal of that Covenant: If he ſay that that Covenant had no Seal at all, He will (thereby) not only gainſay the Word of God, but alſo ſpeak againſt reaſon; for all Men know it is an eſſential property of a Covenant to have a Seal, to confirm the matter contained in the Covenant.
Arg. (2.) If Circumciſion is (by God himſelf) called the Seal of the Covenant, then is it (beyond all Controverſy) the Seal of the Covenant.
But Circumciſion is (by God himſelf) called the Seal of the Covenant.
Therefore Circumciſion is (beyond all controverſy) the Seal of the Covenant. For Proof of the Argument, compare Acts 7, 8, with Gen. 17, 10. To which I will only add, Rom. 4, 11, which will put the matter (in Diſpute) beyond the reach of all Diſpute. The Words are plain and expreſs, in calling Circumciſion the Seal of the Righteouſneſs of Faith; which plainly proves two things. Firſt, That Circumciſion is a Seal of the Covenant made with Abraham. Secondly, That the Covenant of which Circumciſion was the Seal, was the Covenant of Grace, and no other.
CHAP. III.
That Water-Baptiſm ſucceeded, or came in the room of Circumciſion, (under the Goſpel Diſpenſation) I prove by 3 convincing Arguments.
Arg. 1. IF there be no other Initiatory Seal appointed by Chriſt …nder the Goſpel but Water-Baptiſm, then is Water-Baptiſm come (or ſuceeeded) in the room of Circumciſion, to be the initiating Seal under the Goſpel: But there is no other initiatory Seal appointed by Chriſt under the Goſpel, but Water-Baptiſm.
Therefore Water-Baptiſm is come or ſucceeded in the room of Circumciſion, to be the initiatory Seal under the Goſpel.
The truth and ſtrength of this Argument will the more clearly appear, by duly conſidering that Circumciſion was (under the dark Diſpenſation of the Law) the initiating Seal of the Covenant, which will not, (cannot) be denyed, unleſs by Men who underſtand (or care) not what they ſay: That Water-Baptiſm is, (and muſt be) ſo now; muſt (of neceſſity) be acknowledged by all who own that the Lords Supper ſucceeded, or came in the room of the Paſſeover.
I humbly conceive no Wiſe Man will oppoſe me, in ſaying that the Churches of the New-Teſtament have as great need of an initiating Seal of the Covenant of Grace, as had the Church of the Jews under the Old: And if Baptiſm be not that Seal, I know not what is; for that Circumciſion is (now) abrogated and aboliſhed under the Goſpel, none can deny; and that ſome other viſible ſign muſt ſucceed (or come) in its room, muſt be granted by them who acknowledge that the Lords Supper ſucceeded (or came) in the room of the Paſſeover.
Arg. (2.) If the Adverſaries themſelves do (practically) own Baptiſm to be the initiating Seal of the Goſpel Covenant, then Baptiſm is the initiating Seal of the Goſpel Covenant: But the Adverſaries themſelves do (…ractically) own Baptiſm to be the initiating Seal of the Goſpel Covenant. Therefore Baptiſm is the initiating Seal of the Goſpel Covenant.
Thoſe I (here) diſpute againſt, before they can overthrow this Argument, muſt abandon their own practice in making Baptiſm by Dipping, the Door of Entrance into their Churches; by which Practice they Unchurch all other Churches who are not of their own Perſwaſion. It is well known in London, and elſe where, where Anabaptiſm is practiſed, that they make Baptiſm (by Dipping) the form of a right Goſpel Church; on which account it is they refuſe Communion (in the Lords Supper) with the moſt Sanctified Believers, if they are not Dipt after their Mode.
'Tis true that ſome of that Perſwaſion would ſeem more moderate and charitable than others (of that way) while they make Saintſhip the (only) term of Church Communion: Theſe ſeem not to lay ſuch ſtreſs on Baptiſm as the reſt of that Perſwaſion do; they will admit to the Lords Supper (with them) thoſe of other Perſwaſions, though not Baptized in their way; but how ſuch will be able to juſtify their practice in admitting Unbaptized Perſons to the Lords Supper, I cannot underſtand; to me it is plain, that there is the ſame parity of reaſon for keeping back an Unbaptized Perſon from the Lords Table, as there was for keeping back an Uncircumciſed Perſon from the Paſsover of Old. The firſt of theſe (viz.) Baptiſm is the viſible Badge of our Union (with Chriſt) in Regeneration, (as Circumciſion was to the Believing Jews) The other, (viz.) the Lords Supper, is the viſible Badge of our Communion and Fellowſhip with Chriſt, as the Paſſover (of Old) was to the Believing Circumciſed Jews: Now, as Communion is a fruit of Union, and follows after it, ſo no Perſon ought to be admitted to the ſecond, that is, not (actually) a viſible Partaker of the firſt. It is not to be doubted, that theſe who (in Charity) invite us to the Lords Table (with them) do account us as Unbaptized Perſons, while they reckon our Baptiſm (received in Infancy, and by Sprinkling) but a meer nullity, that is, no Baptiſm at all.
Arg. 3. If Water Baptiſm have the ſame end and uſe aſſigned it by God, as Circumciſion had of old, (viz.) to ſignifie and Seal to Believers and their Infants Elect, the truth of their Regeneration, &c Then Water Baptiſm hath Succeeded in the room of Circumciſion. But Water Baptiſm hath the ſame end and uſe Aſſign'd it by God, as Circumciſion had of old, (viz.) to ſignifie, and Seal to Believers (and their Elect Infants,) the truth of their Regeneration, &c. Therefore, Water Baptiſm hath Succeeded, in the room of Circumciſion.
This Argument depends on the Right and Genuine Explication, of that Text, in Coloſ. 2.11. In whom alſo ye are Circumciſed, with the Circumciſion made without Hands; in puting off the Body of the ſins of the Fleſh, by the Circumciſion of Chriſt,
Buried with him in Baptiſm, wherein alſo, you are Riſen with him, through the Faith of the Operation of God, who hath raiſed him from the Dead.
I ſhall not here meddle with Explaining this, becauſe, I ſhall have occaſion to ſpeak to it when I come to Anſwer the Objections brought againſt Baptiſm being come in the room of Circumciſion: whereto I refer my Reader.
Againſt what hath been ſaid, concerning Circumciſion being the Seal of the Covenant of Grace, &c. it is Objected, thus,
Object. Circumciſion was only a Seal of a Temporal, Carnal Covenant, Sealing only Earthly and Temporal Bleſſings, to the Carnal Church of the Jews.
Anſ. To this Objection, I Anſwer in three Particulars.
1. I have already proved, that God's Covenant with Abraham, of which Circumciſion was the Seal) was (and ſtill is) the Covenant of Grace, and not a Covenant of Works; as ſome Ignorant and Injudicious Teachers would fain have it to be: And that (meerly) on the account of keeping Poor Infants from Baptiſm, which they know could never be Juſtified, (by God's Word) ſhould they Judiciouſly acknowledge, that Abraham's Covenant is the Covenant of Grace; and that Circumciſion, was the Seal thereof: and that Water Baptiſm, is (now) come in the room thereof.
2. In that ſome have reflected on that Covenant, calling it a carnal Covenant of Works, and the Church which was to Obſerve and Practice Circumciſion (the Seal thereof) a carnal Church: all I need to ſay (by way of Reply) is, to bewail the carnallity of their Uncircumciſed Hearts and Lips; who have no better or higher Apprehenſions of God's Holy Covenant, (the Grace whereof muſt bring them to Heaven if ever they come thither,) and of his ſo highly Honoured Friends, Abraham, Iſaac and Jacob, with all the reſt of the Holy Patriarchs, Prophets and Godly Believers of that Day; than to call it a carnal Covenant, and them a carnal Church.
3. If Abraham's Covenant, was a Covenant of Works, to him and his Children, then it muſt (needs) he ſo to us Gentile Believers, and to our Children now.
And if ſo, let the Adverſary Demonſtrate (if he can) how Abraham, or any of that carnal Church (as they falſely term it) can be ſuppoſed, to be (now) in a Saved State: Or, what ground of hope, we Gentile Believers (and our Children) have, that we or any of ours ſhall go to Heaven when we Die, ſeeing that we are ſtill under the very ſame Covenant with Abraham; which Covenant, if it be a Covenant of Works, and not of Grace, no Salvation, can be expected; and if the Believers (under that dark Diſpenſation) were Carnal, and not Spiritual, how comes the unerring Wiſdom of God to Propound them to Believers under the Goſpel, for Examples and Patterns of Faith, Patience, &c. Heb. 11. Heb. 12.1. Ja. 5.10. Let it be farther conſidered, that, Albeit, the Seal of Circumciſion Sealed no ſaving Bleſſings to the Non-Elect; it doth not hence follow, that it Sealed no other than Temporal Bleſſings to the Elect, ſeeing, that (to them) the Heavenly were (Typically) included in the Earthly.
As touching the Earthly Bleſſings, which Circumciſion Sealed to the Non-Elect, they were greater and better than God was (any way) obliged to give them. I am ſure than they (ſavingly) improved.
Object. We utterly deny, that Water-Baptiſm did ſucceed and come in the room of Circumciſion.
Anſw. For confirmation of the Affirmative, let the three Arguments already laid down under this Head be ſeriouſly (and without prejudice) conſidered: To which I will only add the Explication of Coloſ. 2.11, 12. whereon I have grounded a fourth Argument, to prove, that Water-Baptiſm ſucceeded and came in the room of Circumciſion. In the place above quoted, the Apoſtle plainly ſets forth to the believing Coloſſians (and in them to all believing Gentiles, to the Worlds end) two things, (neceſſary to be known and believed by all true Believers.)
Firſt, That they, who (by a true lively Faith) have Embrac'd the Lord Jeſus Chriſt, (as held forth in the Goſpel,) evidencing their Faith by the Truth of Goſpel-Sanctification. They (and none elſe) who are Adult, are made actual Partakers of the true and ſaving Circumciſion, effected in the Soul by the Spirit of Chriſt. And which was (Externally) ſignified by the outward Circumciſion.
Theſe Believers having (now) obtained the Spiritual Circumciſion, are not at all to be Concerned or Troubled, that they are not outwardly Circumciſed with the Circumciſion made with Man's Hands. Foraſmuch as that which was (Externally) Signified and Sea…ed to the believing Jews, by the outward Circumciſion, is (now Internally and Powerfully) wrought in their Hearts by the Spirit of the Lord Jeſus Chriſt.
Secondly, The Apoſtle ſets forth in this place, that Water-Baptiſm is Inſtituted and Appointed by Chriſt (under the Goſpel Diſpenſation) to be (to believing Gentiles) the ſame that Circumciſion was to the Jews, (viz.) A Viſible Sign and Seal of Abraham's Covenant to all his Eccleſiaſtical Church-Seed among the Gentiles, (viz.) All of that Race, who (on God's calling them) Believe in and Obey the Lord Jeſus Chriſt. To theſe and their Infant-Seed (and none elſe among the Gentiles) Baptiſm doth (now under the Goſpel) Signify and Seal the very ſame Spiritual Bleſſings and Church-Priviledges, which Circumciſion (of old) did Signify and Seal to the believing Jews and their Infant-Seed.
This I take to be the Senſe and Meaning of the Apoſtle, in that ſo much controverted place. In this Senſe, I hope, I ſhall Die ſatisfied. And herein (I humbly conceive) none of the Orthodox will differ from me, which Senſe being granted, it is beyond the reach of all Scriptural contradiction, that Water-Baptiſm was Inſtituted and Appointed (by Chriſt) on purpoſe to ſucceed in the room of Circumciſion.