The plea of the children of believing-parents for their interest in Abraham's covenant, their right to church-member-ship with their parents, and consequently their title to baptism. The cause of publishing this discourse after so many learned men have laboured in this province, is declared in the preface to the reader. By Giles Firmin.

SECT. VII.

THen my Author proceeds to the man∣ner of Baptising, and tells us what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies; quotes Bishop Taylor, Doctor Hammond, and many that say it sig∣nifies Immersion; and who is so ignorant, that knows not this? but is my Author so knowing, that he can prove it signifies only Immersion, or dowzing a person over head and cars? did Bishop Taylor, and Doctor Ham∣mond Baptise so, and only so? let him en∣quire. Why did not my Author prove that the word signifies only so, in Heb. 9.10. 1 Cor. 10.2. [something you would say to this, but 'tis pittyful] Mark 7.4. Luke 11.38. the Pharisee marvelled that Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had not first Baptised be∣fore Dinner; How the Jews use to wash hands, you may guess, by 2 Kings 3.11. when Elisha waited on Elijah; He powred water on the hands of Elijah, did not Elijah then Baptise, or wash his hands? was not the Bason and Ewer, and the little Cisterns with Water, common in England, and in some places still to this day? and do we not

wash by letting of Water run upon our hands, or powring upon them.

That the Holy Ghost is signified you tell us; and threetimes Baptising with the Ho∣ly Ghost, is expressed by powering of the Holy Ghost.

What our Authors have said about their practice in hotter Countries, where Baptism was first Instituted, you know; there they did commonly wash, you were bound by the Law to wash. 2 Sam. 11.••.4. with Le∣vit. 15.19. and 18, 19. So Pharaoh's Daugh∣ter. Exod. 2.5. but in our cold Climates, this is not so common.

However, to me it seems strange, that there should be so much stress put upon Bap∣tism, and so much upon the manner of Baptising, as the Anabaptists lay, and yet the Holy Page hath not Recorded how it should be performed. To Baptise an Infant, I could do as Mr. Chancy did in New-England, and as of old they did in England; as an Antient Gentleman, of good quality in Suffolk told me, He remembred the practice, by a good token, One Infant was so fowled with its green Excrement, when it came to be Dip∣ped, [a handsome sight in a Congregation, when we are about Holy Things] that he could not forget it; but how to Baptise an

Adult person, and heavy Body, I cannot tell. If they go into the Water, into the Element, they Baptise themselves so far as their body is in the Water; The Baptist doth not Dip that part.

As for their Clothes, I hope they do not go in with them, to Baptise, or Wash them. certainly there ought to be an immediate Aplication of the Sign, [the Water] to the Body; that our Baptism hath a reference to the Ezek. 16.4. I see several Men con∣clude, and have shown us how this Custom of Washing new born Babes was derived almost to all Nations, but neither then, nor now do our Women put on a Shirt, or any thing upon the Infant, and then wash it, but they apply the Water immediately to the Body; I am sure it should be so in Bap∣tism. Vossius gives us large Testimonies out of Antient Writers, how that Men, Women, and Children, in those Countries, were all Baptised. [De Baptis. p. 350.] [I wonder the Anabaptists should be so angry with Mr. Baxter] because he saith they Baptise na∣ked, the Women only had a little covering before them, (yea they had a Mystery in the pulling off their Clothes, to shew their pulling off the Old Man, some where I have read,) after their Dipping, they were An∣nointed.

When a tumult arose in the Ci∣ty about Chrysolstom, how the Women that were about Baptising, ran away naked; with other things there we may read.

Certainly God's Institutions are such, that we may Celebrate them at Noon-day, before all Men, let them be Spectators; and if this must be the way, let them Baptise for me, and Annoint too if they please.

So that Modesty and Life, be preserved, I am of Cyrian's, and Austin's mind in this Point, who left it indifferent, so you do not absolutely tye us up to one, and deny all Baptism by Dipping. [Cypr. 249. Aust. 10.3. p. 207.]

Other Divines have answered this more fully, and therefore I break off.

Here a Question falls in, which I never did so much as think of, till now I say Mr. Mode, That Water in Baptism, he saith, hath no respect to the blood of Christ; that it doth concur in the Mystery by way of efficacy and merit, he grants, but not as the thing there fi∣gured, for that is the Spirit? This may help as to the manner of Baptising.

I thought both Spirit and Blood, he de∣nies the latter, and saith the Church of Eng∣land doth so also, as he thinks.

The Question is new to me, I shall hard∣ly propound my thoughts.

1. If cleansing of the Soul from Sin be the thing Baptism holds out, then, what doth primacily, properly, and effectually cleanse, is there signifyed, but the Antece∣dent is true: Cleansing is as much given to the Blood of Christ, as to the Spirit. 1 Joh. 1.7. Apoc. 1.5. Hebr. 9.14.22. Almost all things were purged by Blood.

2ly, We read three times, Mark 1.4. Luke 3.3. Acts 2.38. that Remission of Sins is signifyed and Sealed in Baptism; but how can this be, if there is no respect to his Blood in Baptism? Without Blood there is no Remission, Heb. 9.22. Why is it called Baptism for remission of sins?

3ly, Why are we said in Baptism to have Communion with Christ in his Death, and buryed with him in Baptism? Rom. 6.3. It should rather be said buryed with the Spirit, if the Spirit only be signifyed. Doth not the Death of Christ compre∣hend in it, the effusion of his Blood?

4ly, It is certain, that in the Types of the Old Testament, by Water the blood of

Christ was signifyed. Numb. 19.9. The Water is said to be a Purification for Sin. In the Hebrew it's a Sin, the word often used for a Sin Offering, the Dutch render it, It is an Expiation. Have not that Fountain, Zech. 13.1. set open a respect to the blood of Je∣sus? all the Interpreters I see, respect both his Blood and Spirit: Why not then so in Baptism.

5ly, As we are filthy, are we not as guilty? Is there nothing in the Ordinance to respect our guilt? then it were sad, yea, guilt being upon us, can God give out the blessing of Regeneration to us, till in order his justice be first satisfied? though Regeneration and Pardon are simul tempore?

To say it concurrs by way of efficacy and merit, so it doth in any Ordinance to make it effectual. But Remission of Sins being in a special manner sealed up in this Ordi∣nance, which is only by Christs Blood, me∣thinks the Element should have a respect to his Blood.

The utter Abolition of Sin, both guilt and power is given to the Blood of Christ alone: but taking away guilt, is not given to the Spirit.

6ly, Out of the side of our Blessed Lord when he was pierced, came Blood and Wa∣ter. Joh. 19.34. There is our Pardon, and Sanctification: If both these be signified in our Baptism, why is not that Blood and Water of his signifyed in this Water in Baptism?

Hence Alcinus's Baptism was signified in the passion of Christ, by the Water and Blood which came from his side; Several Verses he hath upon it. [Cent. 6. p. 112.]

In That Tract which go under Cyprian's Name. Baptizabantur in nube, & mari Hebraei, & jam Spiritu sancto & sanguine Christi, mundatur a peccatis populus Dei. [De Resur. Chri.]

Hence Ambrose speaking of Baptism— Ideoq{que} legisti, quod tres Testes in Baptismate u∣num sunt, aqua, sanguis; & spiritusqui si unum horum detrahas, non stat Baptismatis Sacramen∣tum: quid enim est aqua sine cruce Christi? [Deris qui c. 4.]

Hence Luther, Baptizari nihil aliud est quum reseo illo, & precioso sanguine Christi, lanari, & mundari.

Res significata in Baptismo est sanguis Chri∣sti. Walaeu. to. 1. p. 84. I could produce more Authors.

The Application of the Blood of Christ, and the renewing of the Spirit, without both which our State cannot be happy, I think may both be signified, and these ei∣ther by Dipping, or powering of Water: The sprinkling of the Blood of Jesus [set out of old by the Ceremonial sprinkling] is a famous Sentence in the Gospel. Heb. 12.24. and 1 Pet. 1.2. so the powering out of the Spirit, Tit. 3.5, 6. Ezek. 36.25. Isa. 52.15. Joel 2.28, 29. Prov. 1.23.

The Abolishing of Sin, is the end of all; [Lord what a do is here before we can be delivered from the misery we have brought ourselves into! what an Evil is Sin!] now this is not set down one way, but several waies in Scripture, sometimes by mortifica∣tion, or the Death of Sin. Dipping sets out that, Buried with Christ, sometimes by clean∣sing, and by purging. Heb. 9.14. 1 Jo. 1.9. Apoc. 1.5. But the grave do not represent that, we do not use to purge, and cleanse, by Burying, but this we do by powring Water upon our Hands, upon Rooms, Ta∣bles, &c. we can cleanse that way, purge me with Hyssop. Psal. 51.7. How was that? Levit. 14.6, 7. Numb. 19.18. not by Dip∣ping.

Whither then you Dip, or pour Water.

Here is, 1. The same Sign, or Element. 2ly, Here is the same thing signified, the Spirit, and Blood of Christ. 3ly. The same end aimed at, the taking away, or purge∣ing of Sin; nor did I ever contend with any Man about Dipping, but to deny all Bap∣tism, unless by Dipping, and so set up Re∣baptising, and to administer Baptism only to Adult persons, excluding all the Children of Believing Parents; This I could never yield to.

To conclude, though I was moved to publish my Notes by some Friends, yet had I not received this Challenge, (for so I may call it) by this Letter, I think I should never have done it, because I knew Men far more able than my self, had done more service, than I could do in the Contro∣versie.

I wish the Anabaptists, before they had Condemned, and wrote against Infant-bap∣tism, had well studyed, and well improved their Parental, and Infant-baptismal Cove∣nant, followed God close for the benefits, and waited, though they found temptati∣ons, and did not meet with all they would, and reproved others for neglecting, and vigorously stirred up people to the serious improvement of them; Then had they

done good service to Christ and his Church: Whereas by the course they have taken, they have increased our Divisions, (a thing deeply to be lamented) which I shall never live to see healed.

I shall only desire the Anabaptists to give me answer to these two Questions, clearly from Scripture.

Quest. 1. Since God was so Gracious to make a Covenant with Abraham and his Seed, and it did then consist with his Wisdom, to Constitute his Church of Parents and Chil∣dren, while the Parents did believe in the Mes∣siah to come, why may it not consist with his Grace to continue that Covenant, and with his Wisdom, still to Constitute his Gospel-Church of Parents and Children, the Jews now believ∣ing in Christ come?

If God hath plainly declared his pleasure to the contrary, tell us where, and we are satisfied: but you must produce other Scri∣ptures then you have done yet.

Quest. 2. If God hath repealed his Cove∣nant, with the Believing Jews Seed, turned their Children out of the Church, and deny them Baptism, though the Jews truly Believe

in Christ come, what hath God left in the room of these, that carry any shew of his Blessing, or good Will towards their Children, during their Infant State?

As to their Internall and Eternal State, the Infants were in as good a State then, as now? Christ is Yesterday, to Day, and the same for ever, the Lamb slain for the Foun∣dation of the World. Apoc. 13.8. But as to their visible State, how come they to be in the same condition, that we Gentiles, and our Children were in. Ephes. 2.12. Be∣fore Christ came, and we believed in him?

I state the Question, concerning the Jews Believing in Christ come. As for the Be∣lieving Gentiles, I shall let them alone, till I see how you prove the casting out of the Seed of the Believing Jews.