A26886:298
Certain disputations of right to sacraments, and the true nature of visible Christianity defending…
Certain disputations of right to sacraments, and the true nature of visible Christianity defending them against several sorts of opponents, especially against the second assault of that pious, reverend and dear brother Mr. Thomas Blake / by Richard Baxter ...
London: printed by R.W. for Nevil Simmons, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Antecedent is proved thus: Circumcision was instituted to be a seal of the righteousness of that faith which they had being yet uncircumcised: therefore Baptism is instituted to be a seal of the righteousness of that faith which we have yet unbaptized; the consequence will not be denied by them whom we now deal with: Because they confess that Baptism succeedeth Circumcision. The Antecedent is evident in Rom. 4.11. It being so expressly said of Abraham, to whom circumcision was first given. I cannot imagine what they will say, unless it be by recourse to the Anabaptists shift, to say, that Circumcision was instituted to this end indeed, to Abraham himself, and others that were sincere, but not to all that had right to it. But God here tells us, the established use and end of his Ordinance; and in such Relations, the end is inseparable. And as God hath not made many sorts of Baptisms or Circumcisions, so neither many nearer inconsistent ends, (or separable.) And we are likest to know the true end of the institution, where the institution and first example are reported to us.
The Antecedent is proved thus: Circumcision was instituted to be a seal of the righteousness of that faith which they had being yet uncircumcised: therefore Baptism is instituted to be a seal of the righteousness of that faith which we have yet unbaptized; the consequence will not be denyed by them whom we now deal with: Because they confess that Baptism succeedeth Circumcision. The Antecedent is evident in Rom. 4.11. It being so expresly said of Abraham, to whom circumcision was first given. I cannot imagine what they will say, unless it be by recourse to the Anabaptists shift, to say, that Circumcision was instituted to this end indeed, to Abraham himself, and others that were sincere, but not to all that had right to it. But God here tels us, the established use and end of his Ordinance; and in such Relations, the end is inseparable. And as God hath not made many sorts of Baptisms or Circumcisions, so neither many neerer inconsistent ends, (or separable.) And we are likest to know the true end of the institution, where the institution and first example are reported to us.