The Storming of ANTICHRIST, In his two last and strongest GARRISONS; Of Compulsion of CONSCIENCE, and Infants BAPTISME.

Wherein is set down a way and manner for Church constitution; together with markes to know right constituted Churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. Arguments is opened; with an answer to 26. Objections brought for the same. Also 12. Arguments against the baptizing of infants; with an answer to 26. Objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, Councels; the mischiefs, uncertainties, novelties, and absudities that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his Sermon preached in the Ab­bey Church at Westminster, for the defence hereof. With an answer to Mr. Blake his Arguments, in his Book cald Birth-priviledge; and to the arguments of divers others. As also a Catechisme, wherein is cleerely opened the doctrine of Baptisme, together with a resolution of divers questions and cases of conscience, about Baptisme.

Written by Ch. Blackwood, out of his earnest desire he hath to a thorow Refor­mation, having formerly seen the mischiefs of half Reformations.

Matth. 13.30. Let both grow together untill the Harvest.

Heb. 10.22. Let us draw near, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water.

Quod si quando obstructi sint veritatis canales vel turbidi fluant, hoc est Epi­scopi & Pastores corrupte doceant, recurrendum tunc sit ad primam ori­ginem & traditionem Apostolicam in sacris Scripturis traditam ut inde surgat actus nostri ratio. Cypr. Epist ad Pomp. cont. Epist. Steph. Episc. Romani.

Printed Anno 1644. Being one of those years, wherein ANTICHRIST threatned the storming of the CHVRCHES.

Faults escaped.

REader, I shall desire thee to correct these faults which hinder the sence, and so oft as the sense is interrupted, to have recourse hereto; the Author being for the most part absent, could not oversee the Presse, so that many faults have escaped, full sore against the Authors minde.

In the I. Part.

FOr officers and read offerers and, pag. 5. successive for succession, pag. 6. terminis convertabiles for termini convertibiles, pag. 8. fitter read sifted, p. 12. exceeding r. proceeding, p. 17. excommunication r. excommunicatum, ibid, can approve r. canot approve, p. 19. for do it r. do it, but quaere hereof p. 23. guilded r. guided, p. 24. just solemn r. most solemn, p. 25. worshipping r. worship, p, 27. al­most r. utmost, ibid. worship a glorious, r. promote a glorious, p. 33. most where­of r. some whereof, ibid.

In the II. Part.

ARe gathered read being gathered, pag. 4. thirdly to belong to Christ &c. it was a Marginall note, and should have come in the answer next thereto in the third place, p. 5. from Judaea r. for, p. 6. preach r. reach, p. 6. the Greek word only signifies read, r. so the Greek word, &c. for Christ r. Cyrus, p. 8. for imitation r. initiation, p. 9. that in a state r. that were in a state, p. 12. verbo ecclesiae baptismo r. vero ecclesiae baptismo in the margent, p. 13. for they are r. for there are, p. 14. others in infants r. others in future, p. 16. baptise destroyes r. baptism destroyes, p, 17. imitation r. initiation, p, 18. and sealed r. or sealed, p. 19. 5. in the course r. 4. in the course, p. 21. [...] r. [...] p. 24. Co­thians, r. Corinthians, p. 26. the Canons r. these Canons, p. 27. [...] r. [...] pag. 28. maried r. unmaried, p. 29. Collegio r. Collegae, p. 30. were the r. were then, p. 36. suchnesse r. suchnesse of condition, p. 38. [...] for [...] p. 39 mark seal r. mark set, p. 41. blood of mariage, r. bond of mariage, p. 44. Esa. 16.17. r. Esa. 60, 17. p. 45. blot out the 2 answer to object. the 15. p. 47. which was a mi­stake through hast. Our pertakers r. once pertakers, p. 52. over commanded, r. once commanded, ibid. for alledge r. some alledge, p. 53. expresse receiving r. expresse reviving, p. 54. the promises r. the premises, p. 56. I know most that, r. I know many that, p. 57. line 26. circumcision of circumcision r. covenant of circumci­sion, p. 61. such a worship r. Masse, p. 62. With some mis-spellings and mis­accenting here and there, which I desire the favourable Reader to correct.

THE PREFACE To the READER.

LE [...]st that proverbe should be turned upon me, Prov. 26.17. He that medleth with strife belonging not to him, is like one that taketh a Dog by the eare: The Reader may understand, that I entred not upon this controversie without a sufficient call, the which was this: There being a Sermon preached at Cranbrooke in Kent, by Mr. Francis Corne­well, against Paedobaptisme, therein was by him asserted, that it was an Antichristian Innovation, a humane Tradition, and that it had neither precept, nor example, nor yet true deduction from the Word; or words to the like effect. Divers of the Ministers thereabouts; (Some whereof were present, and heard him) being much offended hereat (my selfe meane time being silent on both sides) agreed together, that we should in our private studies examine the question, & at our next meeting, which was within a fortnight, bring our collections according as we found it; according to which agreement, I studying the question at large, found that it was a humane Tradition, and that it contained more evill in it then ever I could have imagined; according to our agreement, I brought in my arguments against infants baptisme, nothing being brought in the de­fence thereof; the Ministers being hindred through forgetfulnesse, and interruption of businesse as they said. The Collections being then and there read, a Reverend brother stood up in the name of the rest, who spake to this Effect. That they sought for truth rather then for victory; and therfore he desired that the arguments might be left with one of them, that so they might be examined; whereunto all the rest of the Ministres, then and there present, did accord; the arguments having lyen five weeks, and seeing no answer of any kinde given to them, I sent for them home, and with some additions transcribed them for the Presse.

I am conscious of mine own inability herein, especially in this learned age, but partly knowing that it is the Lords manner of working, to choose the foolish things of the world, to confound the wise, and the weake things of the world to confound the mighty, and things that are not, to bring to nought things that are, that all the glory may be his, 1 Cor. 27, 28. and partly being convinced of the uprightnesse of the cause I maintain, being thereunto led by a cleere light, though not favoured by times, nor accompanied with any temporall ends that I know of: I have adventu­red for the satisfaction of doubting consciences, to publish these my thoughts; what I have cited out of Antiquity, I have done it in sincerity as in the sight of my conscience. If in any thing else there bee a mistake, let the reader consider in what untrodden paths our way lies.

I was not so incogitant as not to forethink, that the Crosse of Christ was like to attend the confession of this tenent, for I well foresaw it, but the evidence of truth shining cleer unto me, the Lord taught me not to consult with flesh and blood: I know it will be no little guilt at the day of Christ for the gaining earthly goods, and escaping temporall hazards, to wincke at light for feare of convincement, nor will then a Schola­sticke frivolous distinction, nor a Logicall fallacye, stop the mouth of that Conscience from barking, which now thereby is layen to sleepe.

There are divers things alleadged against this tenent, or tenents;

1 Antiquity; To which I answer, infants baptisme is ancient, but no­thing neere so ancient as the world is borne in hand, the name of it is not in the world in the Apostles time nor many yeers after.

Was not Episcopacie, giving the Lords supper to infants, ancient; put­ting away wives was ancient, but from the beginning it was not so, those things which have not been in force from the beginning, cannot be in force by succession of time.

2 The fewnesse of those that defend this: I answer, its true: But,

1 Truth hath often been locked up in the breast of few, who in com­petition of voyces could not make their party good. In the first Nicene Counsell, Athanasius almost alone did oppose the Arguments of the Ar­rians, Mort. de concil. author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine, did upbraid the orthodox, that Athanasius with four or five more troubled the peace of all the world, to whom Li­berius Bishop of Rome, said; The word of faith is not diminished by my alonenesse: Theodoret lib. 2. hist. Eccle. cap. 16. whereby wee may see the uncertainty of stablishing Religion by plurality of votes.

2. T [...]ere are but few that will examine things, when times and pre­ferment stand thwart; few there were that stood against Nebuchadnez­zars [Page 3] Decree: Where losses are on the one hand, and sufferings on the other few will examine in such cases, not one of many will reason the matter with his own conscience, and of those that doe reason, not one of many will suffer conscience to speak out, and of those that doe suffer con­science to speake what it can, not one of many, but he stifles conscience with a distinction.

The testimony of a few that are not blinded with temporall ends, but swim painfully against the stream, is not to be slighted.

3 Might not the same things seven yeers agoe have been alleadged against the Prelacie, Common prayer Booke, few opposed these; Its an hard thing to get an open heart to receive truths, when Magistrates are opposite, and the receiving hereof, shall expose our selves and families to want and misery.

3 The vniversality of those that defend infant baptisme, both church­es and learned men; Though many of them have defended it, as Luther, Calvin, &c. Yet there have been many that have opposed it, who have not wanted learning to defend their cause. For churches I shall hereafter shew how they have erred. I will now give one instance, viz: Their mi­stake in the matter of the church, for so many hundred yeers, taking mixt multitudes for the matter thereof, when the Scripture makes Saints in profession the matter thereof. Baptisme being appointed of Christ, for differencing the matter of the church from all other societies, surely a right baptisme failing, in respect of the subject, a right matter must needs fail; these two errors like Hypocrates Twins, were borne at the same time, and will dye together.

Now that the Saints are the matter of the church, peruse these places: 1 Cor. 1.2. To the church which is at Corinthus, Sanctified in Christ Ie­sus and called to be Saints, 1 Cor. 14.33. God is not the God of confusion but of order, as in all the churches of the Saints. We see, All the churches consist­ed of Saints, Gal. 1.22. I was unknowne to the churches of Iudea, which were in Christ, 1 Thes. 2.14. You became followers of the churches of God, which in Iudea are in Christ Iesus, 1 Thes. 1.1. Paul and Silvanus, unto the church of the Tessalonians, which is in God the Father and in the Lord Iesus Christ. We see what persons were churches, even such as were deemed to be in Christ and in God. 1 Cor. 10.17. We being many are one bread, and one body; Now how can carnall and civill men make one bread and one body with the Saints.

Apoc. 1.20, 12. The Seven churches of Asia are called seven golden candlesticks, which showes what kinde of matter the churches ought to consist of.

In a word to this objction of Churches, I will onely oppose the calve [Page 4] worship in Israel, that continued 200. yeares backt with authority, and the many idolatries and corruptions, that were universally upon every v [...]sible church in Antichrists Apostacy. And for learned men, I oppose the learned Fathers for the first 300. yeares, or near upon, not regarding the [...]thority of following times herein.

The fourth thing objected, is that there are so many godly men among [...]s, that have suffered so much in the dayes of the Prelacy, for standing out against them; and these are contrary minded, both those in the Synod, and others out of it.

Ans. 1. The examples of the holiest men, are not rules for worship or conscience, further then they follow the Scriptures; Chrysostome saith, there is more heed to be given to the Scriptures, then to the voice of Angels.

2 Godly men through slavish fears of povertie, disgrace, &c. may be slow in receiving convinceable truths.

3 One thing that may hinder godly men from receiving truthes, may be the diminution of their own repute, when they have formerly taught many glorious truthes, and now they must come to be ashamed of their setting their posts against Gods posts. Pezelius in his book of the Sacra­ment (if my memory fail me not, I having not the book by) saith; That wh [...]n none from Franckford Mart, brought Calvins Institutions to Luther, and after asked him what he thought of it? He answered, Profecto non in­epte hic Author dixit. Yet would he not recant what he had said, lest the truth of all his doctrine should be cald in question; but secretly as I have heard, communicated his mistakes to Melancton.

4 Many godly men (especially those of the Synod) have had little time to study this controversie, being overburthened in their daily conferen­ces, and weekly preachings, and the controversie was but newly begun to be inquired into, in the beginning of their sitting.

5 These godly men, nor any other godly men in the world, that I ever heard of, suffered any thing for the defence of this point. But many have suffered for protesting against it, and those of Gods dear children. And this I am perswaded, were times now, or should they be hereafter, against In­fants baptisme, there is hardly that person to be found, that would lose a Living, much lesse his life, for the defence hereof. And yet I doubt not, but many persons who hold the same, in defence of a plain and clear truth, would not spare to sacrifice livings, credit, life, and all for Jesus Christ. For when a person is put upon losing some dear enjoyment, and suffering some great hardship, a man will not go a jot further then he hath cleere light, nay in point of danger the flesh seekes to winde out it selfe all that it can; So that if there be not a plain command from God, a man will not suffer.

[Page 5]5 Its objected we know not what we would have, neither do the Re­formers know what we desire?

Answ. The desires of all I know not, but my own desires, and the de­sires of divers of Gods Saints, I shall propose, in all humility to be consi­dered of; which may be considered under these par [...]iculars.

1 We desire pure worship; that we may have wherewith to answer the conscience, when it questions who hath required these things a [...] your hands? Esa. 1. We know how hot the jealousie of God is in case of strange fire, as we see in the case of Nadab and Abihu, Levit. 10.1.

2 We desire that it may be enquired into, whether the division of As­semblies, which was in use in the time of the first Nicene Councell (and how long before I cannot tell, probably thought to have continued from the Apostles time) wherein congregations were divided into three sorts. 1. [...] Hearers, 2. [...] persons catechised, or fitted for member­ship. 3. [...] Officers and Communicants; be not suitable to the Scriptures, and a practise seriously to be thought of in these times of Re­formation,

That this was the manner of dividing Congregations, we see, concil. Ni­cen. can. 14. de catechumenis la [...]sis. concil. Ancyran. canon 6. de his qui ti­more ritus Gentilium peregeruat. See the same more fully, canon 4 de his qui Gentilitatis ritus aliquid peregerunt. In which Canons, Assemblies were divided into Hearers, Catechumeni, and Communicants.

1 Hearers; and the necessity of the times (did it not agree with the Word and the ancient Councel, as it doth cleerly) require one rank of per­sons to be only hearers, what are the whole rable of ignorants, drunkards, swarers, worldlings, fit to be, save hearers? & these are far the greater num­ber; nor will a little stupifactive divinity, in taking them and theirs to bap­tism, and keeping them off from the supper, promote them to a higher rank.

2 Catechumeni; These were persons of whom there was some good hope that they would embrace Christianity in the tru [...]h and power, who thereupon were instructed in the principles of christian Religion, before they were baptised. Cypr. l. de bapt. haeret. saith, If any of the catech [...]meni shall be slain for the conf [...]ssion of the name of Christ, before he be baptised; it hurts him not that he was not dipt in water, because such an one is baptised with the most glorious and principall baptisme of bloud, of which Christ said, I have another baptisme. Hence there was an Officer in the ancient church, who was called a Catechist, whose Office was to prepare persons for the receiving of baptisme and the supper, and for other duties. Such an one was Origen at Alexandria, Eus. l. 6. c. 12. who seeing the burthen to be too great for himself alone, took in one Heraclus to be a fellow helper with him, and this Office was according to Gal. 6.6. [...], &c. [Page 4] [...] [Page 5] [...] [Page 6] Let him that is cat [...]chised, make him that catechiseth pertake in all his goods.

3 Offerers or Communicants, who being once taken in by baptisme, remained in full communion, till they were cut off by death or censures.

The third thing we desire, is puritie in constitution of Religion.

1 We desire not a reformation of the old, which seemeth to be false for these two reasons.

1 Because of the universall defection of Antichrist, whereby all Ordi­nances, Officers, and Constitutions of Jesus Christ were put out of place, and new ones come in their stead: In stead of Pastors, Elders, Teachers, Deacons, &c. there hath come in Diocesan Bishops, Priests, Archdea­cons, Deans, Prebends, Churchwardens, Sidemen: Instead of preaching and prayer; Mattens and Even-song and Lyturgies, of I know not how many sorts.

2 B [...]cause the matter of the Church hath been so erronious, that sup­pose the power of all Ordinances and Keyes in a time ot universall defe­ction, should resolve it selfe radically into the Church? Yet there being not any Church right for matter, which is part of the Essence; this power could not resolve it selfe radically into a Church: And therefore if it be any where on earth (as doubtlesse it is) t must needs be in believers, who joyning themselves together in Assemblies, may stirre up and take again that power which was committed to the Churches, and after cheated a­way by Antichrist.

If Idolatry, will-worship, false matter, can un-church Churches, then doubtlesse all the Churches so overshadowed by an Antichristian veile, have ceased to be Churches, and if neither Idolaters, will-worship, nor false matter, singularly, nor collectively, doe unchurch Churches; then the Churches under the Papacie, may perhaps be found to continue true Churches to this day, who have had a successive, though not of preached doctrines, yet of persons, such as they were; which succession hath been like a ship which the longer it went to Sea, the fuller it was of leakes. Yet if any please they may querie further of the two last branches.

2 We desire a setting up of constitutions according to the Scripture; or in plaine termes, to have a Church described by such notes that cannot be applyed to any other society in the world, the taking away of one of which, destroyes the essence of the Church. That so Gods people may know how to recollect themselves by these signes, as Captains in war use by military signes; to recollect their routed and scattered forces. Only we must consider by way of premise, that which Zwinglius long agoe obser­ved, that there are but two sorts of Churches mentioned in Scrip ure.

1 Catholick, comprehending all the elect or body of Christ, borne or unborne, which were purchased with Christs blood; Eph. 5.25. Many [Page 7] men dream of a Catholick visible Church: Jewes and Gentiles are taken into one body, Ephes. 2.14. But not in respect of ministeriall dispensation, but of mysticall union. The Fathers were wont to call the Church Ca­tholike, in opposition to Heretikes; and in opposition to the Churches formerly closed up in Judaea, but not dreaming of any such united visible body here upon earth, also in respect that all beleevers had one and the same faith. If all the Churches in a Nation make one body Nationall, and all bodies Nationall make one body Catholike, then must there be a suta­ble soul to animate this body; but this cannot be Christ nor his spirit, therefore must it be Antichrist; who hath overshadowed the whole world, under the cloud of a visible catholike Church.

2 Particular church or churches; which is no other then a company of Saints in profession, explicitely or implicitely consenting together, to worship God in the Word, Sacraments, and Prayer, and all other duties of Religion.

Now whereas there is mention made of churches in some particular mens houses, as in the houses of Philemon, Aquila, and others; I suppose the churches in those houses were no distinct kinde of churches, from those that were named in Townes and Cities; but they were so called, because the brethren did meet to worship God in these principall mens houses, and because its like there were divers beleevers in those houses. When the Apostles came to this or that City, we must not think that mul­titudes were converted at once, but now one and then one; so that of­ten the constituted churches were so small, that they could well meet to­gether in one place, in one private house.

Now whereas some others have laboured to find a Presbyteriall church, in no place in all the New Testament, are the Elders or Presbytery cleer­ly so called; though many have laboured with all their power, herein to finde it.

Much lesse is there any shadow of a parochiall church, but it hath been brought in by Antichrist of late dayes: Instead of a Parhagiall church consisting of Saints, Antichrist hath brought in a Parochiall church, con­sisting of a multitude, meaning the cohabiting multitude.

These things being thus premised, we will set down these signes of a Church, as they do in order of nature present themselves; These are sixe, the three former necessary to the being; the three latter, to the well-be­ing of a church.

The first is a right matter, viz. visible Saints, as was proved before; 1 Cor. 14 33. Matter towards the production of being, is in order, though not in time before form; therefore it is essentially requisitie to a well con­stituted church, that there be a right matter: We will not here dispute, [Page 8] whether churches failing in the matter, cease to be churches? But this is enough, that we know God requires such a matter; henceforth such mat­ter must the churches have to be right, as the Apostolicall churches had; but they had Saints for the matter of their churches, therefore so must we have. Beleeve it, we are beholding for the recovery of this truth, to our brethren (nick-named Independants;) which is as precious a truth a­bout church order, as ever was recovered from the spoiles of Antichrist; for if the matter of churches be wrong, let the wisest and holiest do what they can, they shall never bring things into a comfortable order.

2 The second Essentiall requisite to a consti uted church is agreement, consent, or covenant, call it what you please, the foundations of all socie­ties are and have been established herein, nor can this nor any other socie­ty be accidentally shuffled together as Cards in a pack, or Lo [...]s in a Lot box, therefore sanctified reason requires, that a particular or visible church (for these are terminis convertabiles) be established by some kinde of co­venant or agreement, which to me seemeth sufficient, if it came under no other precept but the precept of order, yet have we examples, both of the 3000. added to the Church at Jerusalem, Acts 2.41, 47. and the Apostle Acts 9 6. Paul assaying to joyne to the church; who could not be admit­ted, till Barnabas gave testimonie of him, for those places which some al­ledge for this covenant, from Deut. 26.17, 18. and 29.10, 11, 12. Ier. 50.4. &c. They were peculiar to the church of the Jewes, and were used in point of Reformation, not of Constitution, and belongd onely to the church of the Jewes, which did, totâ specie, differ from Evangelicall churches, as having both Ordinances and Officers different, they having Priests, we Ministers, They bodily Sacrifices of beasts, We spirituall, They having the presence of God confined to one place especially, We having it where two or three are gathered in Christs Name; Their service for the most part ceremoniall, till time of Reformation, Ours Morrall and per­petuall; Their passeover eaten by all the family, confined to a certain day, with many other differences.

Yet when I speake thus of this covenant, its far from me to thinke that it doth give being to the Church: Its one thing to give being to a thing, per se, or by it selfe, and its another thing to concurre to the being of a thing; meate and drinke doth not give being to the life of man, though without it he could not live, for if he had not rest, and Phisicke and ayre, and Stomack, and digestive power, he could not live, though he had ne­ver so good meate and drinke: So this covenant, or agreement, doth not give being to the church, for a company of Arrians, Socinians, Papists, &c. may have a visible Sanctitie, and enter thus into covenant, yet will not we call them a church, but a Synagoue of Satan, because they want a [Page 9] right dispensation of doctrine, and Sacraments. This is such a necessary signe, that one Church cannot be severed from another without it; son why are you of this Church rather then of that? Because there was such an agreement betwixt the El­ders and members of this Church, which was not betwixt the Elders and mem­bers of another.

The third signe is, a right dispensation of the word and Sacraments. That where­by the Apostolicall Churches were known from other societies, is a signe of a true Church of Christ; but they were known by this,

See this note, first in constitution of Churches, Acts 2.42. they continue [...] in the Apostles doctrine and fellowship, and breaking of bread, and in prayers, Matth. 28.19. Christ sending forth the Apostles to convert and constitute Churches, bids them only teach and baptize them; as if he should say, word and Sacraments are essentiall to his Church.

2 In reformation, when Iosiah would reform the Church of the jews, he declares the doctrine of the law unto them, 2 Kings 23.1, 2, 3.2 Chron. 34.30, 31. when Ezra was to restore the Church after the captivity, he layes this foundation for re­storing of it; he expounds the law to the people, a practise well to bee thought of in these times, fit for many congregations in this Kingdome, who are not fit to pertake of any thing else save the word: shortly after Ezra restored the worship of the Passeover according to the prescript of Moses, Ezra 6.19.

Apoc. 11.1. There was in the reformation of the Churches, a reed to m [...]asure t [...]e Temilo and the worshippers therein, this was no other but the word of God; and Paul 1 Cor. 11. reforming the Church of Corinth, teaches them the doctrine of the Sacrament of the Supper, as he had received it from Christ. verse 23.

There are b [...]sides these three essentiall signes, three others; which though not essentiall primarily, yet so necessary that I cannot see how a Church can subsist without them.

1 Profession, when any man would joyne to a Church, let him shew his right to the holy things of God by profession; So the Eunuch Acts 8.38. 1 Pet. 3.17. be ready to give an answer to every one that askes you a reason of the hope in you, if to ev [...]ry one, then much more to those persons with whom you desire to remaine in Church-communion, Rom. 10.10. with the heart man beleeves unto righteousnes, and with the tongue confession is made to salvation. Iohn lookt for this confession or profession before he would baptize them, Mat. 3.6. they were baptized of Iohn in Ior­dan confessing their sins, the Ephesians Acts 19.19. many that beleeved came and confess [...]d, and sh [...]wed their deeds. As faith makes us members of the Catholick, so the profession hereof concur [...]es to make us members of the visible Church, now whether this prof [...]ssion be before the Elders, for the Eunuch onely profest before Philip; so the Elders may relate what professions have been made, which I think expedient in respect of womens bashfulnesse, and the weaknesse of expressions in some, though otherwise godly; or whether it be done before the whole Church is [Page 10] [...] [Page 11] [...] [Page 10] not much materiall, christians must not onely look to lawfulnesse, but to expedien­ [...]ie in respect of the times and places where we live, 1 Cor. 6.12. and for christi­ [...]ns let them not be ashamed to prof [...]sse their faith, and confesse their sins in this way, seeing Christ cals himself the High Priest of their profession, or [...], [...]onfession, Heb. 3.1. also cap 4.14. Seeing we have a great High Priest that is entred [...]nto t [...]e heavens, Jesus the Son of God; let us hold fast our prof [...]ssi n or confession: what professio [...]? truly that which we have ever held from the hour of our baptisme.

2 Ministry; the church of Colosse had Epaphras, and some think besides Ar­ [...]hi [...]as; the chu c [...] of Philippi Epaphroditus; all the seven churches had their se­verall Angels, the Holy Ghost makes them overseers over the flock, Acts 20 28. (For the calling of the Ministery, see Acts 6 2 4. Heb. 13.7) Paul cals it a di­ [...]tinct Office, 1 Tim. 3.1. If a man desire the Office of an overseer or Bishop (for they are both one in the Greek) he desireth a good work. Also, vers. 2, 3, 4, 5, 6. he sets down sundry qualifications of an overseer; So doth he, Titus 1.6, 7, 8. I will not derogate from Prophesie, but that some wise and sober minded men may now and then prophesie, tha [...] in case of need the churches may have continuall supply; but let men elevate prophesie as high as they please, and degrade ministry as low as they please, yet I fear me I shall prophesie too truly, in saying, the down­fall of ministry will be a speedy presage of the ruine of the churches.

Obiect. But if the Ministry be a note of the church, then when the ministry dies, the c urch should die.

Answ. We must distinguish betwixt a Minister and the ministry, the Ministers may dye hundreds one after another, and yet the ministry remain by the supply of others. Its good to walke in a mean, betwixt Presbiteriall and popular ingrosse­ment, and I hope upon triall, it will be found to accord with the word.

Nor is that lightly to be past over, that sending of Ministers is the highest fore­going requisites of faith and prayer; the inseperable adjuncts of all true members of churches, so far as man can judge. Rom. 10.14.15. How shall they hear without a Preacher? And how shall they preach, except they be sent? A [...] it is written, How beau­tifull are the feet of them that preach the Gospell of Peace? No sending of Preachers, no preaching; no preaching, no hearing; no hearing, no believing; no believing, no prayer; no prayer, no salvation. By which gradation it appeares, it is excee­ding necessary to salvation to have a sent Ministry; and in vain is reformation, where not onely matter, but also persons for ministry, is wanting.

Q [...]st, What is requisite to right sending?

Answ. 1. Something from God. As first, gifts of learning, memory, knowledge of the Scriptures, ability to divide the word, and to preach seasonable truths. Christ ascending to receive and to give gifts to, and for the Ministry, Psal. 68.28. com­pared with Ephes. 4.8. We cannot think him a Minister that wants these, this is absolutely necessary. 2 If it may be, also let him be a man of a gracious spirit; for though it were granted that a wicked man might convert and build up, yet can [Page 11] there not be like blessing expected from those who preach out of other mens [...]ee [...] ­lings, as from those who preach out of their own experience.

2 Something from men.

As first, Election of the people, Acts 14.23. And when they had ordaine [...] them Elders, [...], which doth not signifie every church as it is translated but according to the church; which is an ordinary Graecisme and Latinisme. Th [...] Oratour saith, Faciam secundum te, I will do it according to thy minde, so they ordained them elders according to the Church, that is, according to the minde & wil [...] of the Church; the force of church Election lyes not in the word [...] which in Grammaticall construction, can agree with no other then Paul an [...] Barnabas, vers. 22. and was onely their act but in the word [...].

2 Ordination, that the Elders of the churches do examine him, to know hi [...] parts and fitnesse, and finding him fit, do allow and ordain him, Acts 14.23 If they know his fitnesse without examination, then may examining be omitted Timothy being ordained, 2 Tim. 1.6. was warned not to partake in ordaining a unworthy man, 1 Timoth. 5.22. Lay hands suddainly no man, neither be partaker [...] of other mens sins.

The third signe is discipline or government. If the common-wealth, nay if family, cannot subsist without government, how then can the church of God subsist without it? Godly men have many unmortified reliques in them, which mus [...] be curbed.

The fourth thing we desire, is Liberty of conscience; That we behaving ou [...] selves peaceably in the common-wealth, and yeelding due obedience to the Ci­vill Magistrate (To whom wee acknowledg [...] our selves subject in our good and bodies, not onely for fear of their wrath, but for conscience towards God Rom. 13.5 1 Pet. 2.13.14.) may have liberty to worship the Lord according to that light revealed unto us, against which we cannot go, without manifest ruin [...] of our own soules, and with which we cannot practise, without the apparent hazard of our persons and families, unlesse protected, permitted, or connived at b [...] the Magistrate. Herein we shall desire all christian spirits, who have any credi [...] with the State, and have themselves felt the weight of an oppressed conscience to mediate for us; (as we are men, as we are Christians, as wee have been fellow-sufferers, and fellow-helpers, to breake off the common yoke) tha [...] we may enjoy Liberty to worship our GOD according to our light, whic [...] if not granted, the bloud of us and ours, must needs cry aloud in the eare of God; But if granted, we shall have cause daily to blesse out GOD fo [...] such a mercie, in inclining the hearts of our Rulers to breake off former yokes and our common affections shall be more indeered towards them, to assist them to the utmost of our estates and lives, if need shall require, with our daily prayers powred up to heaven for them.

[Page 12]6 We d [...]sire that neither the headin [...]sse and tumultuousnesse of some mens car­ [...]iages, nor the exasperating speeches of some printed pamphlets, whom Satan [...]oubtl [...]sse hath stird up thereto, may be charged upon peaceable and sober minded men who do no lesse mourn for those passionate disputes and distempers, then the men that seem to be blemished by them.

6 The sixth and last thing objected is, these things be truth concerning infants [...]aptisme, &c. How falles it out that these things were no sooner discovered?

Ans. People through ignorance may live long in errour, Neh. 8 11. God com­manded by M [...]s [...]s, the children of Israel to dwell in boothes, in the feast of the 7th. month, yet had the people lived in the omission of this duty, from the dayes of Io­ [...]hua, to the dayes of Nehemia, vers. 17. which was about 7. or 8 [...]0. yeares. 2 It [...]s Gods priviledge to open misteries, when and to whom he pleases, Mat. 13.11. Whether in opening misteries of godlinesse, or in discovering the mistery of ini­ [...]uity. 3 The same things might have been objected in the dayes of Luther and Calvi, and may now be objected against the Hierarchy ceremonies, &c. 4 The tumultuous cariage of the Anabaptists in Germany (as Sleydan and other contrary minded Historians write, if it be lawfull to beleeve a History from the mouth and [...]en of an enemy) might keep many good men from searching into these things. [...] The great hazard and apparent ruine which those preachers and professours who first protested against infants baptisme must incurre, doubtlesse hath caused that men [...]ave no sooner fitted this question, the fear and foresight hereof, made my spirit to stand nor a little averse, till God overpowred my heart by his spirit, and by a cleer light, as I suppose. 6 The stream of learned men in these latter times. [...]he farre greater part defending it, though the learned men extant for the first 300 [...]eares, or very near upon, were for the Generality otherwise minded, so farre as I can see, upon a strict search of antiquity herein.

Reader, I fear I hav [...] been tedious in this long Preface, wherein I have inlarged my self far beyond my expectation, the Porch being something too big for a House so little, but the scope of my study being edification, not the pleasing of fancie, I hope thou wilt [...]eare with me; construe these notions in good part which conscience principally moved we to make publike. The Lord in mercy dispell those mists of darknesse that are upon our mindes, and fill our hearts with such sincere intentions, that we may desire alwayes to [...]ook at his eye in the things which we do. Where the bent of my reasons are against the arguments of Mr. M. I shall desire thee to compare them together, retaining still a re­verend esteem of the person against whose argum [...]nts I write, whose guifts and grace in [...]ther things, I desire to reverence and acknowledge, and I hope thou wilt do the same. Lord in mercy lead us into all truth, and bring us into his everlasting Kingdome, where all difference of judgement shall be taken away. mean time I rest.

Thine in all Christian duty, C. B.

The storming of ANTICHRIST In his two last and strongest GARRISONS, of Compulsion of CONSCIENCE, And Infants BABPTISME. The First Part.

Question.

WHether it be lawfull for any person whatsoever to compell the conscience?

Answer. It is not.

1 Because the Apostle himselfe though hee had many revelations from God, acknowledge [...]h hee had no dominion over the Corinthians, 2 Cor. 1.24. [...]f such an Apostle disclaime it, upon what pretence can any Magistrate, or Presbiter in the world re­quire it? now is it not a dominion, when in case of scruple of compliance with publike practice, or practizing according to the light the Lord gives us, we shall be forced from the one to the other, 1 Pe [...]. 5. not as Lords over Gods heritage. Now he lords it, that imposes lawes upon the conscience.

2 Persecution for conscience is unlawfull, because of the neer relation Gods people are to God They are Gods anoynted, Psal. 105.15. Touch not mine annointed; much lesse, fine, bannish, imprison. And whe [...] Paul would have brought the brethren bound to Jerusalem, for professing the saith of Christ, and renouncing Judaisme, its cald no lesse then persecution, Acts 9.2, 3, 4. Matth. 18.6. whosoever shall offend one of these little ones which beleeve in me, it were better for him, that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea: what guilt then lies on the soules of those that offend many such, and that for small matters, as difference of judgement?

[Page 41]3 Because there may be difference of beleefe in smaller matters, and yet both do it unto God, Rom. 14.2. One beleeveth that he may eate all things; another who is weak eateth herbes, that is, he beleeved it was not lawfull for him to eat something, and yet he that did eate, did eat to the Lord, and he that did not eate to the Lord, he did not eate, both did it cons [...]ienciously to God, now it is so far from deserving persecution to do things to God, that it deserves praise.

4 It is a note of the false church to persecute, and of the true Church to be persecuted. Mat. 10.16 A sheep will be a sheep, though you handle it never so roughly, but Wolves will persecute, and persons are more or lesse wolvish, as they more or lesse persecute, Gal. 4.29. As he that was born after the flesh, persecuted him th [...]t is borne after the Spirit; So it is now, 2 Tim. 3 12. Whosoever will live Godly in Christ Jesus shall suffer Persecution.

5 Because it is not in the power of a man, to beleeve what he would; A man trying all thigns according to 1 Thes. 5. cannot beleeve what he would, but according as the strength of Arguments present them­selves to his understanding, therefore it is not just that he should be pu­nish [...]d, for beleeving what he cannot see grouds to beleeve, there being no volun [...]arinesse therein. It is not just he shold be punished, as in some cases its plaine when a man forgoes some enjoyments, and exposes himselfe to sufferings. When a man sees crosses on the one hand, and tem­porall ends on the other, doubtlesse hee would beleeve, so that hee might enjoy the one, and escape the other, could hee have light so to doe; Especially, when the persecutor saith, beleeve this or you shall dye, Burne.

6 Christ forbids pulling up Tares, lest they pull up good Wheate: But they must both grow together in the world, Mat. 13.30. which cannot be meant of Hypocrites, unlesse the field were the church, but the field, is the world as Christ expounds it, verse 38. where he also expounds what he meanes, both by Tares and Wheate, the Tares are the children of the wicked one, and these must grow in the field of the world, till the har­vest; That is, till the end of the World, as Christ expounds it, God in­tended many of these should be brought home in future time, therefore they should not be banished from their seats and dwellings, but let alone, if God at any time would give them repen [...]ance. By Tares are meant per­sons, not doctrines, as verse 38. and for persons Christ uses a generall word, [...] signifying all those weedes that spring up with the corne, to show that all prsons opposite to true worshipers ought to be permited in the field of the World: But for as much as God hath appointed the civil sword to take away wicked men; as theeves, murderers, &c. And that the children of the Kingdome are the visible Church of Christ, Mat. [Page 15] 8.12, 21.43 erefore the Tares are Idolaters, Will-worshippers which are to remain in the field of the world.

7 Persecu [...]ion for religion makes us uncapeable of amending what is amisse, or seeing our own errors, yea by this ground the R [...]formers themselves tha [...] sit abou [...] Refo mation would be made uncap [...]ble of re­forming any thing amisse in the churches, wer [...] there such m [...]gistrates as formerly, [...]o put the lawes yet standing in execution, yet do the be [...]t see but in part, and many glorious truths have been lately revealed, a [...]d more may we expect, if the compulsions of conscience, which is in most places of the Christian world, hinder not.

8 It is against all equity for it is unequall, for to bid me to see with other mens eyes, they have read other books, heard other conferences and reasons then I have, yet I must see with their eyes.

9 Because there is a possibility of error in those that thinke they s [...]e most, yea, even Paul said of himselfe, and his collegus; We know onely in part, and prophesie in part, 1 Cor. 13.9.12. How oft have the most glo­rious Fathers of the church erred, not one of them that ever I heard of, but have erred, the fure Generall Councels, though many good things con­cluded, yet I suppose in many things, have erred; Have not Parliaments sometimes erred doing and undoing, did not those godly Martyrs, who laid down their lives for some truths, remain in other things erronious, and left the ceremonies the stumbling blocke of the godly, for so many yeers. Now there being a possibility of error, how know you, but you in p [...]r­secuting and compelling may persecute and compell a man who retaines the trurh, your selfe mean time retaining the errour.

10 Because the Scriptures of the New Testament (for what can be al­leadged from the old testament, we shall hereafter answer God willing) never mention any compulsion, but the embracement of Christian religi­on, is required form persons willingly; When Christ sent out the 70. Luk. 10.6, 10.11. They were to wish peace if they were received well, if not, they were onely to shake off the dust off their feet, and not to goe to any violence So Mark [...]6.15.16. preach the Gospell to every creature, who­soever beleeveth and is baptized, shall be saved, they were to do no more but onely propound truths, and so perswde, Act. 2.41. They that gladly received the word were baptized, here was nothing but willinesse. The Corinthians, 2 Cor. 8 5. gave their owo s [...]lues to the Lord, and to us by the will of God, there was no compulsion. And so Mat. 11.12. From the dayes of [...]ohn the Baptist, untill now, the Kingdome [...]f Heaven suffereth violence, and the violent take it by force, there was no violence offe­red to persons to embrace it, for persons did willingly embrace it of themselves, 1 Cor. 14.25. The unbeleever that comes into the Churches assemblie having the secrets of his heart discovered he fa [...]ls [Page 16] down to worship that God, that they preacht; and report when hee was gone, that God was in them of a truth. And therefore to force Papists and prophane multitudes, whether they will or no, to joyne in one wor­ship, one word, Baptisme, Supper, and Identity of communion, is not ac­cording to the word; but though it carry the specious show of a glorious uniformity, yet doth it b [...]get nothing but a politick hypocriticall faith, which changes according to the vicissitude of Armies in time of warre, and the multitude of Princes, States, and humane Lawes, in times of Peace.

11 Compulsion is unlawfull, because it produceth many mischiefs; As first, it exposes Protestan [...]s to compulsion, in Popish countries. I have heard [...]t related, that when sundry Protestants in France complained against per­secution, the Pap [...]sts made this answer; that wee doe no otherwise then your owne Doctor Calvin allowes.

2 It is a great mischiefe to your posterity, yea to the posterity of the whole Kingdom; for though your selfe were so full resolved, that you should never stand need nor see more light, yet how know you but your son, or daughter or father or mother, may see more light then your self do, and would you willingly loose the society of so many friends by banish­m [...]nt, imprisonment, d [...]a [...]h? when it may be you have none of your kinred so conscientious as they; for indeed conscientious persons only, or mostly suffer in point of compulsion, other men by Scholastick-distinctions, and fleshly devices, being able to turn themselves any way.

3 It hardens Papists in their inquisitory practises, for they reason thus; the Protestants as well as we doe all agree in this point, as well as in the do­ctrine of the Trinity, Resurrection, &c. therefore that wherein all agree, is undoubted. And so long as t ey goe in these inquisitory wayes, there is little likely-hood that the Gospell should once take footing in Spaine, or Italy, &c.

S [...] M. S. Ans. to A. S p. 24. Bloody Tenent of pers [...]. for cons. p 64 It causes many hypocrites, and time-s [...]rvers, or else cause State-in­surrections, as in Holland, Scotland.

5 It takes away possibility from comming to the light of any new truth.

12 Compulsion is unlawfull in Religion, from universall practise, both of Nations and Churches, till the t me of Antichrist; the Sichemites suffe­r [...]p Iacob and his sonnes to dwell among them, though of a different Re­ligion, Gen. 4.7. When the Israelites were in captivity, yet did they in­joy their consciences. The Romans bore with the Jews in their Religion, t [...]ough a tributary Na [...]ion; yea among the Jewes there were divers Sects, as Pharis [...]es, Saduc [...]s, Herodians. There were divers errors in the Chur­ches of Corinth, Galatia, seven Churches of Asia, yet are none blamed [Page 17] for not forcing, but for not Excommunicating the Hereticall; for the first 300. yeers after Christ, though wee finde the sword of Excommunication drawn out too rashly, yet did wee never hear that they compelled one anothers consciences, and as the prevailing party of Presbyters invested Emperours with this power, we finde the Apostacie to have come in. How oft by these meanes have the most glorious lights of the church been exiled from publike preaching, as Athanasius, Chrisostome & others. Purchas speaks of the Mahomitans in Cayro, and Egypt, that there are four severall religions, different from each others in Spirituall or Ecclesi­asticall Ceremonies, and concerning also civill and cannon Law, all foun­ded on the Mahomitan scripture, by four learned men, diversly con­struing the generall rules, to such particulars, as seemed to them fitter for their followers, who disagreeing in opinion, agree in affection, and converse together without hatred, or upbraiding each other, Purch. Pilg. part 1. lib. 3. p. 275. Let Christans learn from these. Many flourish­ing states at this day permit it, as Poland, the Sates of Holland, &c. With no small benefit to the publike peace.

13 Compulsion is unlawfull, because in case of Heresie, Apostacie, or corruption in manners, we finde in Scriptures of the New Testament, no further punishment then exceeding to rejection or excommunication, Tit. 3.10. A man that is an Hereticke after the first or second admonition, reject. When Hymeneus and Alexander made Shipwrack of their faith, Paul deliverd them to Satan, 1 Tim 1.20. There was no Compulsion by any civill Magistrate. So the incestuous person, there was no further proceed­ing against him, then the delivering of him to Satan. 1 Cor. 5. Mat. 18. If he will not hear the church, Let him be an Heathen or a Publicane; There was no writ granted of Excommunication, capiendi, to carry him to pri­son without Bayle or Mainprize, that hee should have no power to make a will, or to deprive him of such buriall, as other men had.

14 Compulsion in religion doth inforce persons, not only to do things with a doubting conscience, and so is sinfull, Rom. 14.23. but makes men sin against their consciences, which is abominable; or else to suffer a ruine of their states and persons, which is uncharitable. In compelling persons against conscience, you compell them against that which they deem to be the eternall truth of God.

If you say the magistrate hath no intent to compell me to sin, nor to extort a confession contrary to my conscience; I answer, But he hath this end, that if I professe not, what he thinks truth, or lawes enacted require, he intends to punish me with imprisonment, banishment, &c. which is un­charitable in him: And what if for fear of the Magistrates force, rather then the fear of hell, I professe a false principle, though I shall [Page 18] be duly punisht for denying Christ, yet shall not he be free who compel­led me thereto.

15 It brings no small hazard and trouble to the civill Magistrate; hazard in exposing him to persecute the truths of God, a burden that hath lyen hea­vy upon the consciences of Magistrates for many yeers past, that when some few in a Convocation have concluded some points Supersticious, or Erronious, the Magistrates, Judges, Justices have been the —to put these cruelties in execution, and they with trembling consciences have hel­ped forward the exilement and misery of many a Saint of God. The Scripture requiring weak brethren so be so far borne with, as wee see, Rom. 14 3.4, 5. That if their outward deportment be faire, honest, and humble, it would trouble the acutest Magistrate, to prove them obstinate; must it not be very hazardous for the magistrate to meddle with such godly p [...]rsons though in an errour?

And for the trouble it will be endlesse, there being such strong argu­ments against any uniforme practise whatsoever, and the persons not mem­bers in a way commanded by the State, will the Magistrate be ever free from trouble with such persons? Besides it will be a great trouble to him, to study in such intricate cases, when it is fit for him to imploy his coercive or constraining power, and when it is not fit: and if the same point which he now persecutes, shall after appear to him to be truth, what a sting will this be to his conscience, when as all this trouble and hazard shall be taken away, if persons may be left to worship God together, ac­cording to the light they have, they behaving themselves soberly, and peaceably in the Commonwealth.

16 If that religion may be forced upon the consciences of others, by the Major part of a Synod or Convocation Vote, we may be liable to change our religion oft in our lives time; as four times in a matter of 20. yeers in H. 8. Ed. 6. Q. M. Q. E. & so in Q. E. K. I. K. C. and the present Synod; which if we do, then wee wound our consciences, and declare plainely that we have no true fear of God in us, in that his fear is taught by the commandements of men, Esay; 29.13. and if we do not, we are every time liable to persecution, to the enforcement of selling lands, lea­ving Offices, kindred, and callings, & betaking our selves to wilde woods, strange countreyes, and this may be the condition of sundry persons, who thinke themselves straitned in their Government, unlesse they may rule in other mens consciences, so various and unstable are all things under the sun.

17 None are like to suffer by compulsion of conscience, but conscien­tious men, see a sad instance, Dan. 3. as soone as the act of Compulsion was proclaimed by the Herald, v. 4. 5. to you it is cammanded, O people [Page 19] Nations and languages, that as soon as you hear the sound of the Cornet, Flute, Sackbut, &c, ye fall down & worship the golden image, and whoso falleth not down shall the same hour be cast into a burning fiery furnace. Vers. 7. Therfore all that time, when all the people heard the sound of the Cornet, Flute Harp, all the people, Nations, and languages, fell down and worshipped the golden image, that Nebuchadnezzar had set up; now Sha­drach, Mesh [...]ch, and Abednego, being conscientious men, they were onely catcht in this decree. So will it be in these dayes, whatsoever be establi­shed by those that conquer in these wars, theres not one of many will re­sist it, whether it be Episcopacie, Presbitery, &c. Onely conscientious men will stagger in it, and suffer for what conscience can approve; who suffered in Q Maries time, against the Masse stablished by law, but good men? So when the ceremonies, Episcopall Courts, were in force, the godly were insnared by them.

18 Compu [...]sion of conscience, overthrows Christian liberty; contrary to Gal. 5.1. stand fast in the liberty wherewith Christ hath made us free: yea it overthrowes it in the greatest measure, in that our faith cannot fixe freely upon the object, and a su [...]able confession from our mouthes, but we must suffer pi [...]lories, losse of liberty &c. We taxe this as a brand of Rome, that they take away all Christian liberty, whiles they force us beleeve as the Church beleeve, let us not be guilty herein; To have our states insla­ved is hard, and that which ingenuous spirits cannot well bear, yet had I rather my person and estate were enslaved, then my conscience.

19. Compulsion of conscience was never at [...]ributed to the Civill Magi­strate,M S. p. 6 but onely by those that were assured they should have the civill Magistrare on their side. In some places they magnifie the Magistrates po­wer herein, as in England they were wont to do; but the French Churches go a contrary strain. Jesuites do the same, cry up regall power when it is for them, when it is against them, exempt them there from.

20 There is a naturall freedome in us in civill things, to beleeve what we think to be truth, and to beleeve nothing else; yea, and in divine things, no man can hinder me from beleeving what I think to be truth: And therefore it is absurd to compell us to beleeve otherwise in a visible profession; and in effect, it is to compell us to believe a ly [...]: what in civill things would be monstrous, shall it go for currant in divine things?

Object. But no man can be compelled to faith, yet may he be compel­led to outward meanes; according to that saying, Cogi nemo potest ad fi­dem, cogi tamen potest ad media.

Answ. This is in effect, to compell a man to be present at a worship which he loathes. The Papist hereby would compell you to the Masse, as a meanes of faith; the Lutheran to consubstantation, and if you refused, [Page] they might torture you with the most exquisite tortures; But you will limit the axiome ad vera media, to true meanes: they will say their means of faith are true, and they have as good an opinion of them, as you can have of yours.

21 This compulsion of conscience, will be a speciall bar to hinder the Jewes conversion, for whensoever they are converted to the faith of Christ, its likely they must be brought home thereto voluntarily, out of the strength they see in the truth, not by compulsion of fines, banishment, imprisonment, &c.

22 It will much harden Heathens and Mahometans, not to permit christians among them, or at least not to have any great freedome in their countries, because where christians get the upper hand, they compell all persons to embrace their religion; yea this very principle doubtlesse scares the Papists from letting the Protestants have such freedome in their countries, because if they should prove the stronger party, they would compell them to a religion they so much abhor. Hence in sundry popish countries, they tolerate all or most religions, save Protestanisme,

23 If persons in Place shall violently force the consciences of their brethren, who knowes (the issue of war being so uncertain) whether God in judgement may give them up into the hands of Enemies, (which God forbid) who may with like unmercifulnesse force their consciences. Jam. 2.13. He shall have judgement without mercy, who hath shewed no mercy.

24 Great is the tendernesse of conscience in good men, Scrupulosi non sunt rigide tractandi, said Antoninus the Casmist. Those that have the po­wer of compulsion now can tell this experimentally, and it is but newly the yoke is off from themselves; well were it if they could remember the violent compulsions of H. Commission, Episcopall courts. Learn of Christ, who Heb. 2.18 in that he himself hath suffered being tempted, is able to succour them that are tempted. Remember Q. Didoes speech; Non ignara mali miseris succurrere disco. It is with a tender conscience, as with th [...] eye; a small matter will offend it.

25 Christ saith Matth. 7.12. what you would that men should doe to you, do you so to them. Now I appeal to any mans conscience, who hath power of compulsion in his hands, whether if a different judgement had the upper hand, he would not desire to worship God according to his light, and whether he would not think it injustice to be compeld to wor­ship God contrary to his light? Or in case, because his conscience could not close with so grosse a practise; himself and his posterity to be ruined, meerly because he makes conscience; which doubtlesse is a work of the spirit, in whomsoever it is. As it is unequall for me to compell you to be [Page 21] of my religion, so is it unequall for you to compell me to be of your Reli­gion, and as unequall for a whole Councell to compell either of us to be of their religion: And all Protestants condemne the proceedings of the Councel of Constance herein, against Iohn Hus, who caused him to be bur­ned for dissenting from them.

26 Freedome of conscience would joyn the affections of all sorts of sub­jects to the Magistrate, because each of them shared in the benefit: So that any thing that should be done against the Magistrate, each man would take it as done against himself; An example of which we see in Holland, where­in men of divers religions, conjoyn against the common enemy, yea more unanimously then the forced uniformists of our Country.

27 The Scripture no where makes the Magistrate judge of our faith, therefore he hath no power to compell our conscience: Whiles we taxe the Romish French Churches (if I may so call them) for making Generall Councels the judge of the faith; and the Spanish and Italian Romish Churches for making the Pope judge of the faith: Take we heed we dash not upon as great a rock, in making the Magistrate judge thereof: Who hereby will have ground either to make all mens principles submit to his, whether they be true or false; or else to expose the refusers to what pe­nalty and hardship as he shall think meet. And so there will be a conti­nuall uncertainty in the enjoyment of any comfort any man hath, for as soone as the Magistrate changes his principles we must change, or else live in continuall hazard of persecution. The conscience of man next under God and his word, is to judge what faith is true and what false. Rom. 14.5.22, 23:

28 In compulsion of conscience not onely persons guiltie, but guilt­lesse suffer without any fault committed by them, when an husband is hereticall (or at least so deemed) if he doe not comply against his con­science which is abominable, then not onely himselfe suffers from the Magistrate, but his wife who perhaps is of the Magistrates Religion, yea, his little ones, some whereof perhaps suck the breasts.

29 This is against Christian Liberty, whereby all things may be pro­ved; all things are to be proved, and out of them all that which the pro­ver deems good to be held, 1 Thes 5.21. But this cannot be where the conscience is compeld. By this compulsion, a person is kept proving things, or exposed to ruine if the conscience shall finde any thing to be good, and be willing to hold it.

29 Compulsion of conscience makes differences to rise to a great height, which if men were left to their own light, what is not of God would far more easily fall: But when Churches and states shall fall to determine these, and to impose them upon others when there is light for neither, this doth not abate out increase the flame.

Obj [...]ctions ag inst compulsion of Conscience answered.

1. Object. The Kings of Judah compeld persons to such a worship; also they took away idolatries, superstitions, and why sh [...]uld not Kings and States have the s [...]me power in these dayes, and in case they cannot be o­therwise removed, why should not the persons peccant be punished with banishment, imprisonment, death, according as the Civill Magistrate sees fit.

Answ. 1. This compulsion, was onely for those that lived under the Jewish worship, or born of Jewish Parents, it was not for strangers, they were not compeld thereto.

2 That which we finde them compeld so principally, was to obey in entring in a nationall Covenant to worship the Lord God of Israel, which all the Jewes acknowledged it to be their duty to do, and this was done as well by the vulgus the body of the nation, as by the civill Magistrate, 2 Chron 16.12, 13, 14, 15.

3 Suppose the Kings of Judah alone had done this, yet were not their actions morall to oblige other Kings to do so, no more then the office of Kings was morall, but we see that office was not morall, for all the time before the Greeks and Romans seised the Jewes Country. They were on­ly a free State, when Zerubbabol, Neheviah, and divers others were Go­vernours, which they would not have been, had the Office of Kings been morall. And if the office and power of the Kings of Judah be morall, why do we not allow the same power to other Kings? No more are many of their actions morall to oblige other nations.

See th [...]s Q fully discust by M. S. a­gainst A. S. p 52, 53, 5 [...], 55.4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks, nor did the State after them when it was governed by a State, though Pharisees, Herodians, &c. and many other Sects, lived among them. Why may not the Prelates as well alledge the order of the Priesthood, for their Metropolicall Episcopacy?

6 Either this power was conferd on the Kings of Judah as a Law mo­rall, or politick; If morall, where is that command set down, that Magi­strates indefinitely shall compell the consciences of others within their territories, to the practise of one worship, and that to be the Magistrates own worship of which himself is of? For to be sure he will not compell to any other. 2 Where can the Magistrate be assured of the morality of such compulsions, wanting extraordinary Prophets which the Kings of Judah had? For without plain and undoubted grounds, the Magistrate cannot proceed to go in such wayes, which tends to the ruine of many a deare childe of God, and their posterity. Or else its a politick and judi­ciall law, which no more obligeth Kings of other nations, then that law mentioned Deut. 23 [...] to vers. 18, which injoyneth the slaying the in­habitants [Page 23] of an indolatrous City, and burning the spoile, and the city also without rebuilding.

6 Imagine all Magistrates had such power now as the kings of Iudah had (which I suppose will never be granted, their Governments being absolute, and in their originall determined by a message of God, as we see in Samuels anoynting Saul, and after wards Dauid; whereas the Govern­ments of other Nations are Co-ordinate, and determined by men) yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe, or religion, or to punish them in case they dissented in beleef, therfore no magistrates have power herein; the Magistrates of Judah had power to punish ennormious vices, as Blasphemie, De. 24.13, 14. But Moses had a direct Commission from God, before he would put the blasphemer to death. So Idolatry, Sabath breaking, Nehem. 13 and also to punish all sins contrary to the publike peace, but not to commpell beleefe.

Object. 2. Magistrates are to be a terrour to evill workers, Rom. 13. But heresie is an evill worke.

Answ. Evill works are of three sorts.

1 Those that are committed against the light of nature and reason, as the setting up of Mahomet, or any other God besides him that is the creator of heaven and earth; Atheisme, when any man shall boldly af­firme there is no God, Polutheisme, when men affirme many gods, Blasphemy, Murder, Adultery, False witnesse, Perjury, Theft, Disobedi­ence to parents, Sedition, Sodomy, Buggery, Drunkenesse, tumults against the publike peace, &c. These and such like, the Magistrate, whether hea­then or christian, is to be a terrour unto.

2 Against the light of Nations; there is no nation in the world, but in it the magistrate will punish those that speak against the God they pro­fesse, and against that which they thinke his Scripture; So if any one rail against Christ, or denie the Scriptures to be his Word, or affirme the Epistles to be onely Letters written to particular churches, and no rule for us, and so unsettle our faith; This I take may be punished by the Magi­strate, because all or most Nations in the world do it.

3. A third sort of evill workes, are those that are committed against the light of faith, as deniall of Christ, walking contrary to a mans own principles, presenting our selves at false worship, pride, covetousnesse, un­beleefe, impenitencie, rotten communication, heresie, schisme; these I sup­pose, and many such, which are no lesse evill workes, then the other, the Magistrate cannot be a terrour unto, but they must be left to the respective Churches, of which the persons offending are members. The Apostle cals the Magistrate a terrour to evill workes, but not to all evill workes, and if he be a terrour to all evill workes d [...]ne against light of faith, what need [Page 24] we contend for any government by Ecclesiasticall discipline, being the Magistrate hath power in his own hand to punish, therefore evill workers against the light of faith, may be permitted in the world, though not in the Churches.

Object. 3. If men be permitted to preach, and disperse erronious do­ctrines, the number of heritikes may be so increased, that they may in time extirpate the truth.

Answ. What is alleadged herein, but the Romanist may make the same use for extirpating the Protestant Religion, yea any persons Hereticall that have the Magistrate on their side, may alledge the same.

2 Though such Doctrines are erronious in your conscience, yet are you not sure that such are erronious in themselves, because you are not sure your dictates are infallible.

3 If you were infallibly sure you had the truth, and the doctrines you suppose, erronious, yet all errours being not of the same size, such persons may be borne withall, whose errours trench not upon the foundation.

4 Either Heretickes are in the church, or in the world, if they be in the church, the church hath power to censure them before they bee too ranke, Tit. 3.10. if in the world, what have churchcs or Elders to do with them? 1 Cor. 5.12. what have I doe to judge them that are without? and for the civill Magistrate, first how can he be guilded with a spirit of in­fallibilitie, that such a thing is an heresie, and much more that he hath infallible grounds for the violence or compulsion he exerciseth towards such persons that he may do it in faith; 2 the civil Magistrate is absolutely forbid all such violence and rooting up, Mat. 13.30. Let both grow toge­ther, untill the harvest; but in what field is it? vers. 38. Truely in the field of the World, and that by this Command, of let both grow together, is meant. Heretickes, Schismatikes; appeares because, if the Magistrate be busie about plucking up these, he will be in danger of plucking up the good wheate, that is, many a childe of God, who is thus stigmatized, and who thinks in conscience he is bound to doe that which he doth.

5 If Heresie and Truth may have a like permission, Truth will get the victory in the understandings of many, yea most.

Object. But we see the contrary in popish countries.

Ans. But the cause is not because truth and error are left to fight in mens understanding, but because men by inquisitions suppresse the truth from passage, in some places, where truth and errour have been alike permitted; truth hath eaten out errour, witnesse Amsterdam, not long since most Pa­pists, now almost all Protestants.

Obiect. But would you have all sorts of Sects, and Scismes tolerated in Christian churches, as Iewes, Papists, or all sorts of Protestants differing in [Page 23] Judgement as Lutherans, Arminians, &c. This would tend to confusion both in Church and state.

Answ. For the Jewes they are tolerable, for else how should they ever be taken into us Gentil [...]s; it is not prisons and fines will bring them in, but a victory of Evangelicall truths in their understanding; for all sorts of protestants they may be [...]olerated, because no side dare affirme, that there adversaries tenents are destructive unto their soules that hold them.

And for Papists, though they are least to be borne of all others, because of the uncertainty of their keeping faith with hereticks, as they call us, and because they may be absolved of securements, that can arise from the just solemne oathes, and because of their cruelty against the Protestants in divers countries where they get the upper hand, and because they are profest Idolaters, yet may they be borne with (as I suppose, with sub­mission to better judgements) in Protestant governments in point of religion.

1 Because we have no command to root out any for conscience, and lesse then a command will not serve, nor have wee any example in the New testament for the same.

2 Violent compulsions of them, will rather exasperate them against the Protestant religion, then win them to a liking thereof.

3 In the violent compulsion of Papists, nothing but mischief ariseth either to the partie compelled, who against his conscience complies to the protestant religion, for the saving his estate, and so it is made two­fold more the childe of hell; or else if he do not complie, but suffers, his innocent children are punished herein.

4 It would be a good patterne to Papists in popish countries, to bear with protestants, and to remove inquisitions.

But yet with these two cautions may they be borne.

1 If the number be so many that they are like to overtop the Prote­stants, or to come neer them in number, then the Magistrare giving them leave to sell their estates, may command some of them out of the King­dome, because the safety of the people, is the highest law, and this is ac­cording to that principle; Every being preserves it selfe.

2 For the remaining party, to take such securement of them in point of Armes, that they may be sure never to make any head.

In all this I meddle not with delinquent Papists, who answering respe­ctively, for their acts of hostility against the state, the number of Papists will be much fewer, and may the more easily be borne if the state see fit.

5 Object. Why may wee not cut off Heretickes by death, or Punish them by banishment, imprisont, being they go about to destroy other mens soules.

Answer.

1 Because you have no command for it, nor no example, and lesse then a plaine comand will not serve herein; Why do you not cut off persons infected with the Pox, Leprosie, Pestilence, being they hazard other mens lives? And why do Princes let them live in their common-weale, being they are so destructive to mankind; the reason is at hand, because they have no command to do it, and the persons may recover in time to come; so it is here, the Magistrate hath no command to cut off the Heretike, and also he may recover in time to come.

Object. But the similitude holds not, because there is no voluntarinesse in him that is infected with a bodily disease.

Answ. No more is there any voluntarinesse in the Heretickes in the seducing of others, for he thinkes that to be truth whereto he perswades the other.

2 Its nor possible for the Elect to be seduced so far as to be taken off from their foundation, Christ; Mat. 24. But its possible for Heretikes to to come off from the foundation of their Heresie, therefore they are to be let alone.

3 Few, of the controversies among us, if any will, amount to heresie, if we count heresie to be election of a faith by our selves, they can at most be called schisme; and therefore the persons that hold the tenents, cannot come under the forsaid penallties of Banishment, impison­ment, &c.

4 It much concurs to murther, that there be a murtherous intention, but Heretikes have no murtherous but a saving intention in drawing o­thers to their way. He that should goe about to destroy other mens soules, with an intention to destroy them, might be cut off as a murde­rer. But he that doth it accidentally against his will is to have a city of refuge from temporall death, as he under the Law had, that slew a man against his will, which Law was no other then the Law of Nations.

Objection. 6.

But if there should be any such toleration, we should have a wonder­full confusion; parents would go one way, children another; husbands one way, wives another; master one way, servant another; which would be great confusion in Church and State.

Answer.

1 The confusion will not be such as is imagined; when every man and woman have joyned themselves, with such as are of their owne judge­ment.

2 I answer with the saying of one, viz. Whether is it not a greater [Page 27] confusion both before God and men, for a hundred men and women of ten severall religions or opinions, to assemble together every Sunday in a Parish, for fear of imprisonment or fines, or else that the same hundred be­ing permitted freely to meet in a peaceable manner at ten severall places, according to their different opinions, worshipping God according to their light.

3 This is no other confusion then is in an Army, wherein many that were together in a tumultuous manner, repair to their severall Compa­nies and Colours; or Citie societies,See Mr. Good­wins Sermon on Acts 5.38 39. wherein sundry persons in one and the same House, belong to severall Companies, one to the Drapers, ano­ther to the Mercers.

4 Whether is worse? A glorious seeming uniformity in a state of self-condemnation? or a seeming confusion with a conscientious satisfaction?

Objection.

But these persons were good Protestants, before this licentiousnesse of conscience was granted.

Answer.

1 Had they beene so before, they would have beene so still, and are so still. 2 If they embraced the truth before, it was by accident; as a rustie hand of a clock, may by accident tell what a clock it is, though it stand still and move not. 3 It appeares by their change that many of those things they had, they had them onely by an implicite faith, not from an examination of the ground.

2 If they were good before, when in an ungrounded uniformity, they complied to the common practise without principles, or upon unsatisfy­ing principles; they are sure better Protestants now when they dare not do things without grounds.

Objection.

But should the Magistrate permit this liberty of conscience, he should pertake with other men in their sins; as the Papists, Arminians, Brow­nists, &c,

Answer.

1 No man pertakes, in not restraining any sin when it it is beyond the compasse of his calling; now the punishing for heresie, is beyond the com­passe of a Magistrates calling. Tit. 2.10. 1 Tim. 1 21, we finde a Here­tick after the first or second admonition rejected, or almost excommuni­cated, as Hymeneus and Alexander were.

2 Whether is not the Magistrate more in danger of pertaking in sin, by compelling persons to do things with doubting consciences, yea a­gainst their consciences? And if they do not, to be ruined they and their [Page 28] guiltlesse children in their estates.Rom 14. [...].22. Or to pertake in sin, by leaving men to walk according to that which they think to be the truth; Let every man judg [...]?

Objection.

But if such men be suffered to preach such doctrines, the number of Hereticks will be so great, that they will endanger the Orthodoxe; as weeds choak the corn.

Answer.

1 There will be no such danger, if there be no persecution for con­science; and a Law made for repealing the lawes already made for com­pulsion.

2 Such freedome being granted, its likelier that truth will get ground of errour, then errour get ground of truth.

3 It is a thing to be questioned, whether those that are still in credit with the Magistrate be the Orthodoxe, and those that are in discredit be the Hereticks? We must imagine that those that make this objection, are those that are still in credit with the Magistrate.

Objection.

We would willingly suffer the truth to be preacht, but those that we prosecute they teach erron [...]ous doctrines, which hazard the souls of men.

Answer.

1 The guilt hereof lies upon the conscience of the Teachers, and not upon the Magistrate, Matt. 5.19. Whosoever shall teach men so, he shall be least in the Kingdome of heaven. Heb. 13 7

2 Those that so teach, think they teach truth, and do but discharge their consciences in so teaching, for should they teach otherwise then what they beleeve, they should sin.

3 Though the truth be but one, yet whether is the truth so in the breast of him that hath the power of prosecution, that he can infallibly say his tenents are absolute truths; [...]nd what are different herefrom are erroneous doctrines, hazarding the souls of men. We see the contrary, Acts 4.19. Joh. 16.2. Whosoever killeth you, will think he doth good service.

4 By this pretence, many men serviceable to the Church of God, are and have been cut off: See J [...]r. 29.26. Hereby Jeroboam, 2 Reg. 17.21. [...] ave Isra [...]l from following the L [...]rd.

5 This is the plea tha [...] all manner of persons in any place or state use, for the suppressing of any persons contrary minded; as Lutherans, Papists, &c. Therefore it cannot be an infallible rule, which is so frequently false, and which hath occasioned so much blood of many Saints.

[Page 29]6 We must make distinction betwixt erronious doctrines; some teach upon the foundation, and are more dangerous; as some poin [...]s of Popery, Socinianisme, &c. Some onely are varieties of judgement about smaller matters, as the Presbyterian, Independent, Anabaptist, whose difference is principally about order, holding Christ for a foundation; Against these, doubtlesse there can be no exception why they may not be permitted.

Objection.

For tender consciences that are truly godly, we would willingly suffer them, but these men differ from the practise established by Law, out of pride and stubbornnesse.

Answer.

1 Because God is the searcher of hearts; we ought to think the diffe­rence of such mens judgements, is out of conscience, not out of stubborn­nesse, till the contrary do evidently appear.

2 For the offences of visible pride and stubbornnesse, when they shall grow to that height that they trouble the publike peace, the Magistrate may doubtlesse punish such, in what sect soever.

Objection.

But we would willingly permit you your own conscience, but we are loth to permit you, first to worship God in assemblies; secondly, to com­municate what you beleeve, unto others: For the Apostle saith, hast thou faith? Have it to thy self before God, Rom. 14.

Answer.

To the former; first, did not God require assembly-worship, and that the Saints should joyn themselves in bodies, we could be content to en­joy our own consciences; but God requires the same, 1 Cor. 14, 33.

Objection.

But hereby you get away our good hearers, which divers of our Mini­sters have been the meanes of conversion.

Answer.

1 First for the crown of your Ministers it shall not be the lesse, in that they have converted them. 2 For your selves, you may have the benefit of their prayers, and ex [...]mples, as formerly. 3 Whether had you rather have them pure in conscience in departing from you according to their principles, or to abide with you with wounded consciences?

To the second branch I answer, of communicating what we beleeve unto others, though in point of meates and dayes, we may have faith to our selves, Rom. 14.22. To beleeve in our hearts what is lawfull to eat, and observe what not, yet doth not this hinder, but we must communi­cate to others what we think to be truth.

1 Because Christ hath so commanded, Matth. 10.27. What I tell [Page 30] you in darknesse, that speak you in light; and what ye hear in the eare, that preach you upon the house top.

Obj. But if I do so they will kill me, to which Christ saith, fear not them that kill the body, &c.

2. Because the Apostles so practised when a whole Councell had silen­ced them, Acts 4, 17.20. We [...]annot but speak the things we have seen and heard. 1 Joh. 1.2. Its related of Socrates, that he would not forbear the declaring of one God, though he were sure to die for it. How much more should Christians declare the truths of God?

3 The persons that do declare those tenents they think to be truths, they are either Ministers or people; if Ministers, then theres a wo unto them if they do not declare what they think tru [...]h. 1 Cor 9 [...]6, Wo unto me if I preach not the Gospell. Acts 5 20, Go into the Temple and speak all the words of this life. Else may there be guilt of the blood of souls, Acts 20 26, 27. If people, they are bound to strengthen others, themselves be­ing converted. Luk. 22 32. So did the woman of Samaria, Joh. 4.29. come see a man that told me all that ever I did, is not this the Christ? Though the Samaritans generally were of another belief before, as appears v. 39.41

Objection.

But is it not lawfull to reduce seduced persons to the truth?

Answer.

Yes, but not by carnall weapons of clubs, fines, banishment, 2 Cor. 10.4. the weapons of our warfare are not carnall, but mighty through God, to the casting down of strong holds and imaginations, and every thing that exalts it self against the knowledge of God; among which is Heresie for one, and bringing into captivitie every thought to the obedience of Christ. 2 Violence never made any man cordially to close with any Re­ligion, though it hath forced the outward man.

Obj [...]ction.

Though men be forced to embrace a religion against their wils, yet af­ter they come to approve it, and will not come to another.

Answer.

The accidentall good that fell out, cannot make lawfull the evill upon which they ventured. 2 Such men as do thus comply against conscience, they are usually made twofold more the children of hell then formerly, though there may be a different issue in some.

Objection.

Many ignorant souls hereby will be in danger of being seduced by Po­pish Priests, and other Sectary Teachers.

Ans. 1. Better sometimes a mischief, then alwayes an inconvenience.

[Page 31]2 These ignorant persons thus wrought on by tampering, would in such variety of judgements, try all sides, especially when there were free­dome herein to reason and debate.

3 Hereby many weak ones among the Papists were in likelihood to be gained from them; yea far more then the Protestants would in likelihood lose.

4 Gods wayes are alwaies the safest, and that which most concernes his own glory.

Objection.

Esay 49.23. Kings shall be thy thy nursing Fathers, and Queenes thy nursing Mothers, therefore Kings and Princes may imploy their compul­sory power, for the nourishing of the church.

Answer.

We deny the consequence;

For 1. The scope of the place is; that Gods people being in Captivity, thought God had forgotten and forsaken them, Vers. 14 God tels them, he had not, nor could not, vers. 15. He had graven them upon the palmes of his hands, and their walls were alwaies before him, vers. 16. and told them that their builders make haste, and their destroyers should depart far from them, vers. 17. and though vers. 19. their desolations were great, and their land desert yet shortly the inhabitants should be so many,The Lord tels them of the two causes hereof. [...] efficient vers 22. that the land should be too straite for them, verse. 20. hence the people of Is­rael fall to wonder, that their number should so multiplie, vers. 21. en­quires how it should be; to which the Lord answers, vers. 22. I will lift up my hand to the Nations: q: d: it shall be my worke, there shall sundry of the Gentiles shall come into them as proselites, and not onely them­selves, but they shall also bring their children in their armes, and upon their shoulders with them.

2 The second or inferiour meanes of this inlargement shall be this,2 Instru­mentall v 2 [...]. Kings shall be thy nursing Fathers, and Queenes thy nursing Mothers, verse 23. as Cyrus, Darius, Queene Hester, Artaxerxes, &c. for that he speakes of deliverance out of Babylon, appeares in the two next verses, shall the prey bee taken from the strong, or the lawfull captive deli­vered, &c.

2 Suppose it were a prophesie of Kings and Queenes under the Gos­pell, yet may Kings and Queenes be nursing Fathers and nursing Mothers, by countenancing and contributing towards religion, and the mainte­nance and professours thereof, by improving all their credit and state to­wards the good of Gods people, and so the prophesie is fulfilled in what it holds forth without Princes vsing any coercive power in the behalfe thereof.

[Page 33]3 The very similitude of a nursing Father, and nursing mother, holds not forth to us violence or compulsion, but kindnesse and love, such as the loving nurse useth towards the tender babes; little did the holy ghost using such a similitude of love and kindenesse, think that men would pervert it to violence and constraint.

4 Compulsorie power of princes and states, is so far from nourish­ing of the churches, that it hath destroyed many, both in body and soule; in body, whiles much Christian blood [...]ath been shed, whiles each man hath with his blood defended his own tenents; and in soule, whiles many have complied for fear of the Magistrate to do things, not onely with doubting consciences which is damnable, Rom 14.23. Hee that doubt­eth is damned if he eate; but even against conscience, which is much more damnable. This compulsorie power may worship a glorious uniformitie, and make pompous and Populous assemblies, but all this while many a one goes on with a griping unsatisfied conscience, whose light is one waies, and their practise forced to be another; or else they must ruine themselves wives and children. Princes by this compulsion, may be nur­sing Fathers, to the Parochiall ministers, by increasing of their main­tenance, but whether they Will bee stepfathers hereby, to tender con­sciences, I leave it to inquirie.

Objection.

Let every soule be subj ct to the Highest powers, Rom. 13.1.

Answer.

The apostle meanes in civill things, not spirituall.

For 1. Had the Apostle meant spirituall things, or matters of consci­ence, then Nero, and the Magistrates that then lived, might have com­pelled the Christians to have worshipped the Sun, and in case of refusall might have punished them.

2 Then had the Apostles sinned in refusing to be subject to the Magi­strate herein. When they said, wee ought to obey God rather then men.

Frivoulous is that distinction, which is made betwixt Magistrate, Chri­stian, and not Christian.

For 1. What power any Magistrate receives from God, as a Magi­strate, every Magistrate receives the same.

2 The Scripture doth not make one rule for the Magistrates that lived in Pauls time, who were Heathens, and another rule for the Magistrates that lived in Constantines time, most whereof were Christians, but one and the same rule is set down towards all Magistrates, qua tales; and [Page] this distinction hath beene made politickly, by Divines, at first; who had the same Magistrates on their side, and seconded by others, who either had the same codition, or through a passive vnderstanding did embrace former tenent without Examination.

Objection.

Apoc. 17.16 Its said the ten Hornes which thou sawest upon the Beast, these shall hate the Whore, and shal make her desolate and naked, and shall eate her flesh, and burne her with fire; and these ten Hornes are ten King [...]. Therefore Kings have power to compell in Religion.

Answer.

1 From allegoricall places there can no firme argument be deduced.

2 By Kings here is meant not the persons of Kings, but the power of Kings, for Chap. 18 9. the Kings of the earth who have committed for­nication with this whose bewaile her, and lament her, when they see the smoak of her burning, Saying, verse 10. Alas, alas; That great city Baby­lon, that mighty city, now they would not have bewailed her, had they themselves burnt her flesh with fire.

3 Suppose it were granted that the Kings and States of the earth had power to punish Idolatry, which is properly a worshipping of Simi­litudes of [...], therefore they have power to compell the consciences of persons to an Vniformity, to doe things with doubt­ing consciences, yea against their consciences, how doth this fol­low.

4 The adequate object of the power of the ten Horns, whether Kings or States, is onely the whore of Babylon, whom they burne with fire, not ex­tending it self further then to her, how then can it reach al Idolaters, much lesse, persons that are not Idolaters, who at most are deemed onely Schis­maticall to differ from their brethren?

5 There are many crimes committed by this Whore of Babylon, against the civill lawes of these ten Kings or States, for which the tem­porall sword of these Kings, or states, might justly punish her; as her per­secution and murder of the Martyrs of Jesus, and being drunken with her blood, Apoc. 17.6. cap. 18.24. In her was found the blood of Prophets, and of Saints, and of all that were slaine upon the earth: Therefore Kings and States migh justly punish her, for breaking their civill lawes, yet doth it not follow, that those that have not broken such civill lawes, should bee her Example.

6 There is no demonstration can be made that this compulsion of the whore, by eating her flesh, and burning her with fire was done by penall Lawes, but onely by force of armes, as apeares probably, Chap. 18.6, 7, 8. [Page 30] The people of God in Rome, vers. 4 6. conjoyning with the Protestant armie without, therfore no inference of compulsion for conscience by pe­nall lawes can be drawne from hence.

Objection.

Freedome of conscience is contrary to Vniformity.

Answer.

We see the mischiefe of a forced uniformitie in the Episcopall case, when it was indeavoured to bring three Kingdomes to an uniforme practice.

2 God prefers the peace of his servants consciences before the specious shew of a glorious uniformity.

Objection.

But the things we impose upon you, and compell you to, are not things unlawfull but indifferent.

Answer.

1 That which is indifferent in your conscience, is unlawfull in mine, and therefore you cannot impose it.

2 If it be an indifferent thing, you take away my Christian liberty, in making it necessary; against which your invasion, the Apostle calls me to stand fast in my liberty, Gal. 5.1.

3 It is my own, not another mans conscience must be judge, what is indifferent to me.

From what hath been laid downe, it [...] very considerable, to inquire whether it be not lawfull for the Magistrates to grant liberty of consci­ence to all men And without all con [...]roversie, Christian brethen, who differ in judgement in smaller matters, as the Presbyterian, Independent, and Annabaptist (though falsely so called) may each of them in point of conscience injoy his own way, to worship God under one and the same State, in one and the same Kingdome, according that which each of them thinketh to be the truth.

Objection.

Ezra. 7.26. Whosoever will not do the Law of thy God, and the law of the King, Let judgement be executed speedily upon him; whether it bee unto death, or to banishment, or to confiscation of goods, or to imprisonment: there­fore its lawfull for the civill Magistrate, by all these wayes to compell men in Religion.

Answer.

1 This was an edict of an heathen Emperour made out of fear of wrath vers 23. not by command from God.

2 He gives Ezra power to set Magistrates to compell them to do the [Page 31] Law of God, but he gives him not power to punish, in case of misbeleef, of which the question in hand is.

3 I doe the Law of God in walking according to my light, and there­fore cannot come under any of these penalties; either my conscience must be the judge, that I doe the Law of God, or the civill Magistrate, if my conscience must be the judge, that tells me that I do it: If the civill Magistrate must be judge, then doth this lay a snare for all protestants in popish countries; those Magistrates hereby will have power to destroy all Protestants dissenting from them, with death, banishment, imprisonment, confisca [...]ion.

4 There is no such power affixt upon Magistrates in the New Testament.

5 There is no ground to prove that Artaxerxes was infallibly in­spired from God to give this strict Decree to Ezra, neither did Ezra nor any judge deputed by him, put the same in execu ion, and no lesse then a grounded inspiration from God, will prove that it was obli­gatorie, at any time, in foro conscientia, much lesse to us.

6 Compulsion of persons different in judgement to any uniforme pra­ctise is not the law of God, for the contrary appeares, Rom. 14.3, 4, 5.6 13. 1 Cor. 8.11, 12. Therefore no man for want of this uniforme practise can be punished by banishment, death, &c.

7 This Decree of A [...]axerx [...]s was not morral [...], but onely Iudiciall, re­specting that former opposition which was made against the Jewes, by Tatna [...], Shether, Bosnai, and their companions, Chap. 5.6. and least any others should attempt the like accusations, its likely the king gave this severe decree.

8 If we might reason from this king, that all other princes, or states, might stablish the like, it would invest them with the most absolute ty­ranny that ever was in the Christian world, not over our estates onely, but which is worse, over our consciences.

Objection.

Luke 14.23. Its said go out into the high waies, and hedges, and compell them to come in, that my house may be filled; therefore its lawfull to com­pell persons in religion.

Answer.

1 This parable is the same with Mat. 22.1. Where the King of heaven inviting the Jewes to a Marriage with his son, and they refusing, the King sends his servants to necessitate the Gentiles to come in; the word is. [...] which signifies, to necessitate, which was not any violent com­pulsion, but onely to shew them the need and necessity there was of the [Page 36] Gentiles, parts to come in being they were blinde and lame, that is, void of true knowledge of God, and not able to move towards grace or hea­ven, which was manifested, and declared, Acts 13.46, 47, 48.

Reasons why the Magistrates necessitating or Compulsion, cannot here bee meant.

1 BEcause the servants that were sent forth the invite to Jewes to the Marriage Supper, or the precious benefit in Christ, were not Ma­gistrates, but Patriarchs, Prophets, Apostles, who had not any power of Compulsion in their hand.

2 Because had these servants had any power of compoulsion in their hands, they would not have taken a repulse of the jewes, but have forced them whether they would or not, to have come in.

3 There is a two fold compulsion;

1 Violent by force of armes and civill sword.

2 Voluntary, as when the reason of man is forced to side, where he sees strength of argument; It was this latter compulsion or necessitation, that these servants had and not the former, in their ministeriall dispensa­tions, they were to show them what a great necessitie lay on them, to come to Christ and his benefits. But what is this to the Magistrates com­pulsion.

Objection.

Dan. 6.26. Darius makes a decree that in every dominion of his king­dome, men feare and tremble before the God of Daniel, therfore compul­sion in religion is lawfull.

Answer.

This Decree onely reaches to the acknowledgement of the true God, which onely cuts off those that deny him, as Mahumitanes, Idola­ters, &c.

2 He did (pro imperio) as an absolute price command this, not that he had any command from God for the doing of it.

3 The hinderance why conscientious persons cannot comply to the lawes established, by the Magistrate, or State, is the fear of offending God, if they should so do, and therfore they need not bee compelled to that which thy have already.

4 Either my conscience, or the Magistrate must be judge what is the true fear God; if my conscience, it will witnesse, that I fear him, because, neither for the gaining temporall goods, nor escaping temporll hazards dare I sin against him; but if the Magistrate must be judge, then in other Kingdomes and States the Magistrate must be judge also, and so the French [Page 37] King may compell to worship of Images of Christ; the Spanish King may compell to Masse; as well as other States may compell to be present at infants baptisme, or Common Prayer-book, when persons are con­trary minded.

Meanes to liberty of Conscience; which are of two sorts.

1 ON the Magistrates part, who hath power to grant it.

2 On the peoples part, who do desire it.

Meanes on the Magistrates part, are these.

1 That he listen not to those, who out of perticular interests may ren­der us odious, comparing many tender consciences, who cannot comply with publike practises with the Anabaptists of Germany; as if we main­tained free-will, falling from grace, denied originall sin; nor to those who shall insinuate, that the Magistrate cannot without guilt and breach of covenant, bear with such men, when there will an undoubted guilt come upon him, by punishing so many of the Saints of God, meerly for doing things conscientiously to God. Also that he listen not to them when the shall impute the evill successe in the Kingdome, and retarding of businesse unto these mens divisions in opinion: no guilt comes upon a man for not reforming things which are out of the reach of his power. Let the Magistrate judge, whether the doing things out of conscience, or the compelling men to do things with a doubting conscience, or against conscience, or in case of refusall, to fine, banishment, &c. be the more likely cause to procure these prolongings of our miseries.

2 That he permit free congregations of visible Saints; but if instead hereof such shall be persecuted and driven away, as in the dayes of the Bishops; surely it must be bitternesse in the end, when God shall make in­quisition for their bloud. Luther said well, Hereticks are to be burnt with the fire of Charttie.

3 That the Magistrate look upon this sort of men, stigmatized by the names of Independents, Anabaptists, as confiding persons, and as irrecon­cileable enemies to Poperie, Prelacy, tyranny, as any others. Its obser­ved that the French Kings are wont to place more confidence in the Pro­testants in France, then in the Papists there, as being further removed from the Spanish faction; And why may not Magistrates do as much here to these men, who are as far, if not farther removed from Popery, Prelacy, as any persons whatsoever?

[...]
[...]

[Page 34]4 That the Magistrate look on these men, as those that have lent their hand, their purse, yea many of them their lives, to break off the com­mon yoke.

Meanes to Libertie of Conscience on the peoples part, who do desire it.

1 THat you come with humble petitions as Queen Hester, Hest. 7.3, 4. Le [...] our estates, lib [...]rties, and Country be continued to us, seeing many of our Enemies tell us of nothing but ruine and violence, which we can hardly b [...]leeve can proceed from such men we have to deale w [...] hall.

2 Beware in Pamp [...]lets and o [...]therwise, of giving hard speeches either to your wor [...]hy [...] noble S [...]t [...]men, whose indefatigable paines will be famous to all post [...]i [...]e. 2 P [...]t. 2.10 Its said of some wicked hypocrites, they were not afraid to sp [...]k ev ll of dignities, nor to the Assemblie. A [...]ong whom we mu [...] [...]eeds, upon knowledge affirme, there are divers learned and godly men: Provoking words raise up the spirits even of good men, and it is not so easie to lay them again.

3 Show your selves further helpfull in the cause, though your selves should never have any benefit, reserving onely so much as in a moderate way may fit you for banishment, which if the Magistrate never consider, God will. Remember that however things go, yet will there be in the prevailing of this party, a great step to reformation; and God will have farre more glory then in the prevailing of the Popish and Prelaticall par­ty. Let it be the joy of our hearts that God may have glorie, though we have confusion.

4 Beware of headiness [...] and unadvised opinions, flowing from many out of wantonnesse and curiosity, rather then a desire of edifying; which cariage hath but too much alienated the Magistrates, from those that are truly tender and innocent herein, by preaching and printing irratio­nall and undigested principles.

5 Be much in prayer and fasting, that God would turne the Magi­strates hearts to you; as when Haman had got a decree, the Jewes lay in s [...]ckcloth, and there was great weeping and wailing. Hest. 4.2, 3. So let the rumour of Ordinances and Decrees (whether true or false I know not) comming out against us, cause us by mourning, and fasting, and weeping, and wailing, to give the Lord no rest, till he look down from heaven up­on us, and turn our condition by the meanes of some faithfull Mordecai, speaking good for us, or otherwise, as he in his wisedome and providence sees fit.

[Page 35]6 For those that are in favour with the Magistrate, whether Ministers or others, to interpose themselves for their brethren; as Queen Hester and Nehemiah did, not contenting themselves with their own liberty, if they were sure to have it; for who knowes whether God have raised them up to such a time, who if they do not bestir themselves, deliverance may come from another place, and they and their houses be destroyed.

REader, I shall desire thee seriously to ponder what hath been laid down; it makes my heart to bleed to see all Christendome the Cockpit of the world, to the great scandall of Christ and Christianity a­mong Mahumitans and Infidels: It is a matter (if possible) to be bewai­led with teares of bloud, that no Nation or people in the world, so per­secute one another, as these that are called Christians do: What rule they have from Christ herein is to me unknown; sure his gentle and sweet cariage [...]aught us or otherwise▪ who when the Disciples would have called for fire from heave [...] to consume the Samaritans, he reproved them for their headinesse, Luke 9 54 The root of all these fiery distempers in Chr [...]ste [...]dome (as I conjecture) is no other then the doctrine of compul­sion of conscience, which ha [...]h been gr [...]undlesly affixt upon the Magistrate by those that w [...]re su [...]e they should [...]ave the Magistrate on their side. And thoug [...] persons dec [...]ed more Heterodoxe then either the Independent, or [...]at [...]paedobap [...]st, or the nick-named Anabaptist, may challenge the liberty of their consciences by divine right; yet may these in a speciall manner challenge it, as d ff [...]ring from the Presbyteriall judgement in smaller matters; as the st [...]ong and the weak did in point of dayes and meates, Rom 14. Many of all the three sorts being dear servants of God, whose spirits a [...] [...]o [...] to be grieve [...] by uncharitable walking, see Rom. 14.15, 10. 1 Cor. 8.12, 13. much lesse the spirit of God in them.

FINIS.

The Storming of ANTICHRIST In his two last and strongest GARRISONS, of Compulsion of CONSCIENCE, And Infants BAPTISME. The Second Part.

Question.

WHether it be lawfull to Baptize infants?

Answer.

Its unlawfull for these arguments.

The Baptisme of Christ is dipping.

The Baptisme of infants is not dipping, therefore the Baptisme of infants is not the Baptisme of Christ.

I prove the proposition that the Baptisme of Christ is dipping, three waies;

1. From the Greek Lexicon, the Author hereof could not be suspected,Scap. in Verbo. [...] as being an utter enemie to the Tenent; as calling the Anabaptists a diabolicall Sect, and himselfe a Calvinist, as appeares By his Dedication of his Book to the Magistrates of Berne. He gives the prime signification to be to Drownd, Dip, or Plunge, and Sometimes to Wash, as he cites Mark. 7. Luke 11. which are all the authorities he brings; for the word to signifie to wash, he brings no authority out of any Greek Author, for to prove it to signifie so much as to wash: But he never gives it the least title of signification, as if in any Auther Sacred or Prophane, it did signifie to Sprinkle.

[Page 2] [...] Though in one Heathen Au [...]hors [...] is used for ad, yet in Scripture it is used for into, Mat 28.19. 1. Cor. 8.13. Special­ly after the Word Baptise, 1 Cor. 1.13. Mar. 1 [...]2. From the difference twixt Baptizing and Sprinkling, in Scripture. We see what Sprinkling is, Heb. 9.13, 19. The ashes of an Heyfer sprink­ling the vnclean, So vers 19 he took the blood of Goates, and Hysope and sprinkled both the Book & all the people, The Greek word is, [...].

Now Baptizing in Scripture is Dipping, Luke 16 24 (a) Send Lazarus [...] that he may not Sprinkle, but dip the tip of his finger in water; Iohn 3.23. Iohn was Baptizing in Aenon neer to Salem, because there were ma­ny waters, or much water ther [...]; which would have been needlesse, had Sprinkling been the manner of Baptizing, Math. 3.6. They were Baptized of Iohn in Iordan: Mar. 1.8. I Baptize you with water, So it is in the Greek, which he could not have said had he not applied the sub­ject to the water. But especially, Mark 1.9. They were Baptized of Iohn into Jordan, which signifies the word to mean to Dip, not to Sprin­kle, and it shewes there was an application of the person to the water, not of the water to the person; as it is in Sprinkling. So vers. 10. Strait­way coming out of the water. Acts. 8.38.39. Philip and the Eunuch (b) they went both of them into the water, and he Baptized him. So much appeares in the phrase, buried with him by Baptisme, Rom. 6.4. Col. 2.12. For it shewes there must be a dipping in it, or else there can be no bu­riall.

[...] Th [...] pre­position [...] signi­fies not to but into as ap­eares by these words [...] and [...] as­cenderunt & discen­derunt, and these words [...] not from but out of the water, [...]ct. 8. [...]8, [...]i.3. That Baptisme signifies no other thing then Dipping, appeares from the proportion and lively resemblance twixt dipping into the water and rising up again; Dipping signifieth death, and Buriall with Christ, and rising up above the water, Resurrection with Christ, Rom. 6.3.4. Know ye not that so many of us as were Baptized into Iesus Christ, were Baptized into his Death, therefore we are buried with him by Baptisme unto death, that like as Christ was raised from the dead, so we also should walk in newnesse of life, Col. 2.12. Buried with him in Baptisme, wherein you are also risen with him. So Pareus on the sixth verse of the sixe of the Romans, saith the ancient right in the Apostolicall Church was this, the persons baptized were dipped all over in a River, with some tarriance under the water, then they rose up againe; dipping shewed Crucifying and Death, because it was not without terrour; Tarrying under the waters buriall, and comming up out of the water resurrection with Christ.

Object. Mar. 7.8. The pharisees held the Baptisme of pots and cups; here Baptisme signifies washing.

Answer. 1. It signifies such a washing as is by dipping, for vsually when we wash pots and cups we do not sprinkle them but dip them.

2. In washing pots and cups we wash them all over, which is not only dipping but totall dipping.

3. Whereas verse 4. the word beds is vsed, they held the washing of [Page 3] brazen vessels, and beds for the word [...] onely signifies a bed, and ne­ver a table, I suppose they wash them by dipping them some way or o­ther in water, but sure they never sprinkled them, they dipt them because they were legally polluted.

Object. The word Baptize signifieth to sprinkle, 1 Cor. 10.2. They were Baptized unto Moses in the cloud and Sea, and yet there was no wa­ter, for they went through the sea, on dry land: Therefore, that Baptisme, was the sprinkling of rain from From heaven as appeares, by comparing Psal. 76.17.18. The clouds powred out water, the voice of thy Thun­der was in the Heaven, the lightnings lightned the World, &c. With Exod. 14.21, 22.

Answ. 1. Then the Holy Ghost would not have used the word, [...] which is never used in Scripture for the sprinkling, but the word, [...] which is alwaies used in Scripture for sprinkling. So the Apostle would have said, you were Rantized, or sprinkled to Moses in the clowde, and in the sea, and not said, Baptised to Moses.

2. At that time when the Israelies were Baptised to Moses in the cloud and s [...]a, Exod. 14.2 [...].22. There were none of those things mentioned, Psal. 77.17. Neither the clouds powring forth water, nor the voice of Thunder and Lightning, but Exod. 9.17.18. compared with vers. 23.24. There is mention made of all these, where there was a very grievous rain, together with such Thunder and lightning, that the fire ran along upon the ground. Therefore that place of Psal. 77.17. must have respect to this seventh Plague of Egypt, and not to the story of Exod. 14. When they went thorow the sea, therefore Pauls words (Baptise to Moses) cannot signifie to sprinkle, but must needs signifie a Metaphoricall Baptisme.

3. Theres mention of the clouds going before them, and standing behinde them, but never of the going of it over their heads, much lesse of the raining of the cloud, upon them, there is not one word of Raine or Thunder in all that chapter.

The Second Arguments against Baptising Infants.

1. Ministers who are Christs commissioners, ought to cleave close to their commission.

But to make Disciples before Baptising, is the Ministers Commission.

Therefore Ministers who are Christs commissioners ought to cleave close hereto.

The major is undoubted, all persons and States confine their commis­sioners to their commisson.

The minor (viz.) that first to make Disciples, and after to Baptize is their commission appeares, Mat. 28.

There are sundry exceptions from this place.

As first, the order of the words is not morall, but that, though make disciples be here put before baptising, yet Mar. 1.4. baptising is put be­fore preaching; JOHN did baptise in the wilderness [...], and preach the bap­tisme of repentance unto remission of sinnes.

Answ. Preaching verse 3. is put before baptising, the voice of one cry­ing in the wildernesse, prepare ye the way of the Lord. 2. This place is ra­ther to be referred to Christs commission, then Christs commission to this, and the Geneva notes on the place do so referre this verse.

Now that the order of the words is morall appears;

1. Because it reaches to all nations, and to the end of the world.

2. Because the same order is observed, Mark. 16.16.

3. It is Christs last commission; now in commissions there is a pun­ctuall command not only what shalbe done, but also the manner of doing.

4. Its absurd to think a man can be baptised before he be preached unto, for so he shall be baptised into he knowes not what

2. Exception. Iohn Baptist did baptise before this commission was gi­ven, John 1.26. and so did Christs discipl [...]s; John 4.2. therefore this was not the commission, but an enlargement thereof.

Ans. We only find the practise before we find not any commission for the practise,VVe are not to take notice of vvhat un­vv [...]itten vvord. Christ spake, which we know not of, but of what he hath left us in [...]citing. and in that practise we finde onely believers and repentants baptised, not infants. 2. Its like Christ gave them a commission by word of mouth for what they did, but this is the churches commission by writing, to the end of the world.

3. If this were the enlargement of their commission, show us where the commission it self is, the Word is silent concerning any such thing: Either this is our commission from Christ, or else we have nothing but bare example; yea we know nothing about the form of baptisme, to baptise in the name of the Father, Sonne, and Ho [...]y Ghost, but from this place.

3. Exception. There is difference betwixt a church gathering and a church gathered, though Faith was to go before Baptisme then in the ga­thering of churches, people comming then out of Heathenisme; yet is not so required now churches are gathered.

Answ. Then there must be either an exception from the commission, or a limitation of it; that this my commission shall last till churches be gathered, and no longer. 3. Or a dispensation with it, as if Christ should say, I gave you a commission to make Disciples, and Baptise, but now I dispense with it. Or, 4. an institution besides it, as if Christ would say, I gave you such a commission formerly, but now here is a new institution; the churches being gathered, the old is out of date. But Christ sayes no such thing.

[Page 5]2. Christ intends no difference twixt churches gathering and gathered, for the commission reaches to the worlds end, lo I am present with you to the end of the world.

3. The Apostle cuts off all such difFerence, Gal. 3.27. As many as were baptised into CHRIST, that is into the name, doctrine, and profession of Christ, had put on CHRIST, which both excludes infants, and showes there was no difference twixt churches gathering and gathered.

4. Give an example of any one baptized in a gathered church without faith? The Scripture is silent herein.

5. Our Saviour names faith as an univers [...]ll preceding, requisite for all that are baptised. Mark. 16.16. Preach the Gospell to every creature whosoever beleeveth, &c. cutting of all distinctions of churches gathering and gathered.

6. When Chr [...]st was 40. dayes on earth after his resurrection, and spake of things concerning Gods Kingdome, Acts. 1.3. strange he should not speah one tittle hereof; strange Christ should set down such a generall rule, and speak of no exception, and yet mean one.

4. Exception. The commission is, make disciples all nations, baptising them; but infants are capable of being made disciples:Mr. M. pa 4. 39. But in­fa [...]ts be­long to Christ, therefore they may be disci­ples. For first to be­long to Christ and to be a disciple of Christ is all one: Mat. 10.42 com­pared with Mar. 9.41. Secondly, Acts 15 10. All they upon whose necks the false teachers would have put the yoke of circumcision, are cal­led disciples, but they would have put this yoke upon infants as well as others, therefore infants are disciples. Thirdly, to belong to Christ, and to be a disc [...]ple are not all one, for the ore may be in present the other in possibility. Its true in grown and converted disciples, not in infants.

Answ. To the former, infants belong to Christ not in respect of visible constitution but in respect of misticall union; and not all, but only elect infants, 2. Christ speaks not of infants, but of discipl [...]s grown up: Mat. 10.42. Mar. 9.41. and these he makes all one with belonging to Christ, though he call them little ones; its because they are little in their own apprehension.

For that Acts 15.10. the false teachers did not go about to put a yoke upon the neck of infants, but only on the brethren; as appears vers. 1. Certain mene came down from Iudea, taught the Brethren, and said, except Yee (not infants) be circumcised after the manner of Moses, you cannot be saved. 2. Though infants might be sensible of pain yet could they not be sensible of a yoke, onely the disciples were sensible of this; and therefore they onely are meant.

Now that infants are not disciples, first because a disciple in English is a scholler, now what can infants learn?

[...]. 57 [...]ar­ [...] an [...] [...]. Austin saith, Infants to know divine things that have not yet known humane things, if in words we would show, I fear we may seem to offer injury to our sences, when by speaking we perswade it.

Those that go about to make infants schollers or disciples, they do not only lose their pains, but expose themselves to laughter.

2. The very commission showes what kinde of disciples Christ meant in these words; teaching them ( [...] not [...] which must agree with [...] not [...]) to observe all things that I have commanded them, but this cannot infants do; therefore infants must needs be exclu­ded from being any of the disciples here meant.

5. Exception, Christ saith, baptise all nations; but children are part of the nation, therefore they may be baptised.

Answ. In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces. As a certain Atheist that would prove out of Scripture there was no God, for which he al­leged the 14. Psal. vers. 1. where it is said, there is no God: but he left out the foregoing words, the foole hath said in his heart. So here Christ saith, baptise all nations; but he conjoynes with it, make disciples all na­tions: Mr M. pag. 14. which the objector here left out.

6. Exception. Is, this of Mat. 28.9. is onely an enlargement of their commission; that whereas before they were to go to the lost sheep of the house of Israel, now they were to go into all the world. Mat. 10.1.

Answ. This going to the lost Sheep of the house of Israel, was onely to preach, and to confirm their doctrine with miracles; as healing the sick, cleansing Lepers, raising the dead, &c. there was not a tittle about bapti­sing; as appears Mat. 10.1. to 16. Mar. 3.15, 16, 7. Luk. 9.1 2, 3, 4. and the 70. had, the same commission, Luk. 10.1, 2, 3. besides Christ gives a commission here that hath not miracles annext as that had; but is to remain to the end of the world.

2. These commissions differ in respect of persons and place, that com­mission was onely from Judea, this was for all nations; that was to preach to Judea, this to preach to all nations, and to baptise those that should believe the things spoken to be true.

3. If this were an enlargement of Christs former commission in that (make disciples all nations baptising them) is put in, yet are Ministers and christians tied to observe the enlargement of the commission, in the very manner and form, as well as any former commission; because Christ saith, Teaching them to observe all things that I have commanded them.

4. Here is a full commission with all its causes; As first efficient, All power is given me, &c. Secondly the form and immediate call; Go ye there­fore. Thirdly the mater, teaching the nations and baptising the disciples. [Page 7] Fourthly, the end exprest by the effect, that they may keep all things commanded. 5. The effect, and behold I am with you to the worlds end; and upon no other condition.

3. The Bap [...]isme of Christ is the Baptisme of actuall repentance.

The Baptisme of Infants is not the Baptisme of actuall repentance.

Therefore the Baptisme of infants is not the Baptisme of Christ.

The proposition appeares, that the Baptisme of Chirist is the Baptisme of actuall repentance, Acts 2.38. Repent and be Baptized every one of you, as if he should say, first repent, then be baptised, Matth 3.6. Iohn was Baptising in Iordan those that confessed their sins, but when he saw the Pharisees and Saduces come to his Baptisme, he said, O generation of vi­pers, who hath forewarned you to fly from the wrath to come, and would not Baptise them, as appeares, Luke 7.30. Now for the assumption, the Bap­tisme of infants is not Baptisme of actuall repentance. There is no shame, sorrow, hatred of sin in them. Besides, these that baptize Infants for re­pentance in time to come, they make two Baptismes, one of the repen­tance of Infants for time to come, and the other of the repentance of growne persons, contrary to the Scriptures that saith, thers one Baptisme, Ephes. 4 5.

4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it, without which it ought not to be administred.

But the Baptisme of infants doth not require faith as an inseparable condition or qualification.

Therefore the Baptisme of Infants is not the Baptisme of Christ.

The proposition appeares, 1. From Scripture, which tels us that Christs Baptsme requires faith as an inseparable condition, Mar. 16.16. Go preach the Gospell to every creature, whosoever beleeueth and is Baptized shall be saved; as if he should say, among creatures where the Gospell is preach­ed none are to be Baptised but he that beleeveth, for where beleevers are commanded to be Baptised, unbeleevers are forbid, under an Affirmative command, the negative is included, Acts 8.37. Here is water what doth hinder me from being Baptized. Philip answeres if thou beleevest it is lawfull, for the Greek word onely signifies, as if he should say, [...] Nor thee to be Bap­tized. if thou [...]ost not beleeve, it is not lawfull neither for thee nor me, for me to Bap­tise thee, Acts. 8.12. When the Samaritanes beleeved Philip, preaching the things of God, and the name of Iesus Christ they were Baptised both men and women. When were they baptised, when they beleeved, not till then.

Object. But its said Simon was Baptised, and yet hee was an un­beleever.

Answ. It is said expressely that Simon beleeved also, with whose pro­fession [Page 8] Philip was satisfied, for neither Officers nor church can look into mens hearts, whether they prof [...]sse in truth; but charity teacheth us to judge, they speak in truth, especially if the profession of life condemns not the profesion of word, could we look into the heart none were to have this Seale or Signe save justified persons.

The assumption is, the Baptisme of infants doth not require faith as an inseparable condition appeares, in that it is maintained by some, that the faith of the Godfathers, by others the faith of the whole church, others the parents faith, others the faith of Abraham will serve the turne, though they have no faith of their own; yea most maintain that they may be Baptised though they have no faith.

Object. But Infants have faith, for Ieremy was Sanctified from the wombe, Ier. 1.5.

Answ. 1. The Hebrew word signifies to separate as well as to Sancti­fie, so its the same with Gal. 1.15. Paul saith, God that separated me from my mothers wombe, so Esay 13.3. Christ and his Souldiers are called Gods Sanctified ones.

Object But tis said of Iohn Baptist, Luke 1.15. He shall be filled with the holy Ghost, from his mothers wombe.

Answ. I answer with Augustine, neither do I countenance that which is done in Iohn; nor thence do I fasten a rule what should be thought of infants:Mirabili­ [...]. yea I do wonderfully or miraculously publish [...]hat in him, because I finde it not in others, Aug. Epist. 57.

2. Had we any extraordinary testimony by an Angel, that this or that infant were filled with the holy Ghost from the womb; then should we incline the more to baptise them.

Thirdly, all that can be deduced hence is, that there is power in God to give the holy Ghost to an infant in a miraculous way: yet doth it not appear that Iohn was filled with the holy Ghost by beleeving. That he was filled with the holy Ghost from the womb is certain, because the word sets it down; but for the manner how this was done is uncertain, because the word sets it not down. We may as well reason, that because Enoch and Eliah were translated into heaven, other men are so to.

3. Object. We cannot except any from having faith, therefore we ba­ptise all.

Answ. First, we except against all from having faith in their infancy, be­cause they have not so much as understanding; now faith is as well an act of the understanding as of the will.

2. In dispensation of this ordinance, we must have ground of accepting persons as fit subjects, before we can dispence it, Acts 8.38. which can­not in an ordinary way be affirmed of infants.

[Page 9]3. It appears that all infants wants faith; For the proof whereof,Downes on Iust [...]f [...] cation. I will give sundry reasons published long ago, by a Divine not interested in this cause, who ex professo took upon him to handle this question.

1 They have no knowledge of good nor evill, Deut. 1.39. Cannot discern betw [...]xt the right hand and left, Jon. 4.11. How then can they understand those things that are above the pitch of nature?

2 The dislike that infants have at baptisme, testified by their crying and other motion of body; had they actuall faith, they would endure all with much patience: but if in doing so they go against their knowledge, the Sacrament is so far from benefitting of them, that by their reluctation they contract a further guilt.

3 If they have faith, why are they not after the imitation by baptisme, forthwith ad [...]itted to the Lords Supper? As they were from Augustines time, to the times of L [...]dovious Pitts and Lotharius, a matter of 600 years, nay why are they not rather admitted then those of riper years? for infants [...]ave not so much as evill thoughts in them.

4 Because not so much as any one of them among so many millions as hav [...] been in the world, when he commeth to riper years, giveth any te­stimony of his faith till he be further taught and instructed: If a childe born of christian parents, and entered into a visible Church by baptisme, shall yet while he is in his tender years fall into the hands of Turkes, as many thousand have done; the whole band of Janizaries (as some say) consists of no other: doth he not readily receive that religion which is first instild into him without dreaming of the Cristian faith? Which yet how it should be, having from his first infancie been seasoned and sancti­fied in the Christian faith, cannot easily be conceived or imagined.

5 Do all that have received faith in infancy, lose it again when they come to be of more years? It seemeth so, if they received it; for otherwise, why are they put to their catechisme and taught the Elements of faith again? But this were a strange course. For how should they lose it, unlesse perhaps God secretly steale that from them, which in time past he gave them; which to say, is very derogatory to the bounty of God; who never withdrawes favour once given, untill man by abusing of it have deserved to lose it. Not losing it therefore, and yet learning it when they come to yeares of capacitie; it is a plain argument they never received it in their infancy.

6 All habits, whether acquired by custome or infused from above, make a man more apt and prone unto their proper actions. For example, who­soever is possessed of the vertues of Justice, Temperance, Liberality, For­titude, will readily do justly, temperately, liberally, valiantly; it being the nature of habits to make easie their actions: Are now the children of [Page 10] Christians when they come first to bee instructed, are more capable of Christian Relgion, or more inclineable to holy actions, then the children of Infidels? experience tells they are not, but are as wax indifferently flexible any way, Its absurde therefore and void of reason to place in infants the habit of faith, which yet inclines them no more to the acts of faith, then those that are without it.

[...]om. 10. [...].7. Faith comes by hearing, but infants hear not, neither by the eare nor by any other way proportionable thereto, or if they do, they under­stand not what they heare, for did they understand, I pr [...]sume they would hearken more attentively unto what is said, then we see they do.

Wherefore not hearing neither do they beleeve. If you say they be­leeve by an inward hearing, then is that faith wrought either by ordinary or extraordinarie meanes, not by extraordinary meanes, for it is done every day and hour; by ordinary therefore. If so, then have we a dou­ble manner of working faith and both of them ordinary, the one by in­ward hearing in infants onely, the other by inward and outward also in those that are adult, which is a meere noveltie in the church of God, haec ille.

To conclude the point, August. contra Donatisas l 4. c. 24. saith, Bap­tised infants cannot as yet believe with the heart unto righteousnesse, and confesse with the mouth unto Salvation.

Also Chemnic. Deer. Conc. Trid. pars, 2. exam. Can. 13. p. 89. saith, I truely that love simplicity, do not understad, nor can unfold after what manner that infants that are baptized do beleeve.

Object. But though infants have not actuall faith yet they have Semi­nall faith.

Answ. This is a vaine distinction, For 1. There is but one faith, Epes. 4. consisting in taking and relying on Christ if we understand justi­fying faith, and one profession of faith, which metonimically is called faith, and goeth currant for saith in all Ecclesiasticall Dispensations, when the profession of life condemnes not the profession of words.

1 Pet. 23. Borne a­gain of immortall seed.2. There can be no such thing as Seminall faith in infants, because the first feed of faith is illumination, of which infants are not capable, because voide of understanding.

This word (Seminall) doth merely delude men by the Metaphoricall acception, to make men think there is a phisickall grouth of faith, as in seeds of vegitive bodies when they are sowen, when the growth is Metaphisicall, and onely in reasonable soules who are fit subjects thereof.

Obj [...]ct. But if infants have not faith how can they please God and how are they saved. Heb. 11 6. Without Faith its impossible to please God John 3.17. He that beleeveth not is condemned already.

Answ. First, the Scripture hath not revealed unto us any thing cleerly, concerning the salvation or damnation of infants. 2 Forasmuch, as there is no name under heaven whereby persons can be saved but by Christ; Acts 4.12, And forasmuch as infants are guilty of originall sin, Rom. 5.14. Death reigned from Adam to Moses, and consequently sin over them that had not sinned, after the similitude of Adams transgression; that is to say by actuall sin. It is then most likely, that infants as well as others, are saved by the presentment of the satisfaction of Christ to Gods justice for originall sin: Rom. 5.18. By the righteousnesse of one, the free gift came upon all, &c. This satisfaction its true is but one, but there is a twofold way of applying it; first, through beleeving, in those that are ca­pable of beleeving, and so the objected Scrip [...]ures and others of the like kinde mean it; and its most absurd to referre the preaching of the Gos­pell to infants, and to think them capable of beleeving, that are not capa­ble of k [...]owledge.

3 Without beleeving, is this satisfaction applyed for dying infants (by vertue of Election and the free grace of God) to the justice of God. Rom. 11.7. Elcteion hath obtained it, that is the free grace of God, vers. 5. Rom. 5.18 If we ask how baptised infants dying after baptisme are saved, you must needs have recourse to this way; especially it being concluded on both sides, that baptisme doth neither conferre grace, nor wash away originall sin.

Arg. 5. The children of wrath are not to be sealed with the seal of grace; Baptisme is a seal of grace;

Therefore infants are not to be sealed with the seal of grace.

The proposition is undoubted; because every man as he comes into the world, is by nature the childe of wrath: As every nature pertaketh of the nature of which it is begot, so doth man; Ephes 2.3 Were by nature the children of wrath, even as others: Psal. 51 5.

Obj. But if infants as well as others, be children of wrath by nature, then they dying in their infancy must needs be damned.

Answ. No; naturall defilement with originall sin doth not simply damne, it shewes there is something in us that deserves damnation, but it doth not appear from Scripture grounds, that any person was damned for it alone. Davids infant, though it died the seventh day (a day before circumcision) is probably thought by divines to have gone to heaven; 2 Sam. 12.13. I shall go to him, but he shall not return to me: And if men may judge (though secret things belong to God) why may not we think infants in generall so dying, their innocency being the same in respect of actuall sin, to be saved through the presentment of the satisfaction of Christs death to Gods justice, as was said before.

[Page 12]2 As men have a charitable opinion concerning those infants that died vncircumcised in the Wildernesse for 40. yeers space, and of those in­fants that died before the institution of Circumcision, and of the children of Christians in the Primitive Church that dyed before their parent, or parents, were christianized: So must we have the same charitable opinion concerning other infants: yea those that hold Baptisme of infants, hold their infants dying after Baptisme to be saved, and yet they confesse Bap­tisme doth not take away originall sin.

Object. 2. Among the infants that are children of wrath, there are many thousand are Elect, therefore they may be Babtized.

Answ. 1. The church cannot judge of secret things, nor knowes no­thing of their Election. 2. The Scripture revealing every man to be a a childe of wrath by nature, looks upon them under that notion till there be some profession or appearance of the contrary, reserving stil a charitable judgement for those that dye in their infancy, and the rather because Christ saith of such is the kingdome of heaven.

Object. 3. Whereres its objected of the Jewes infants, they they were children of wrath by nature, and yet they were sealed with circumcision a seale of grace, and therefore the infants of Christians may be so Sealed.

Answ. Circumcision was no seal of grace to the nation of the jewes, for persons that in a state of rejection, as Ishmael and Esau had it, yea all that were bought with a jewes money, what it was to Abraham alone, we shall dispute of it further hereafter. Circumcision was an obligation to keep Moses Law, see, Rom. 2.24. Gal. 5.3, 6, 13. Act. 15.5. And it was to be given to the whole bodie of the Jewish nation, whether they had grace or not, it was not materiall, this was enough to inright in­fants to circumcision, that they were discended of Jewish Parents.

Argument. 6. Acts 8.10.12. There is mention made of a whole Cities baptising, or at least of a great part of it, who after they beleeved Philip, preaching the things concerning the kingdome of God, and the name of Iesus, Christ, were baptised both men, and women: There is no mention made of beleevers, and their seed, but onely of men and women; Surely, among so many beleevers there were many children, which had they been baptized the Scriptures would not have been more silent of their Baptisme then of their parents, especially seeing children are named with their Parents when there is occasion, Acts 21. vcas. 5. They all brought us on our way with wives and children till we were out of the Citie. Should an Heathen (in time when Iewish worship was required) have came to a Priest, and told him that he beleeved in the God of Israel, and desired to be joyned to the Jewish church, the Priest would tell him if you joyne to us you must have the foreskin of your flesh cut off, and the [Page 13] foreskin of all your Males, this Proselite might reply, this circumcision is painfull, where do you finde it written, the Priest would instantly turne to the 17. of Genesis, and shew him where it is written: In like manner,So among those 30 [...]. souls there is not so much as [...] in infant spoken o [...] but onely sa [...]h as gladly re­ce [...]ved the Wo [...]d, Act 2.41 An Heathen comes to a Minister and tels him that he beleeves in Jesus Christ, and desires to joyne to a Christian church, the Minister tells him if you joyne to us you must be baptised, you and your children, now should the Heathen reply, where do you finde it written, do not you thinke the Minister would be greatly pusled to prove it, and would he not be asha­med to fetch his Covenant from Moses, and his signe or seale from Je­sus Christ.

So that I conclude, if the Samaritans men and women, had children or infants why had they not brought them.

Argument 7. Acts 19.2, 3, 4, 5. Baptisme of persons that want faith in one of the persons of the Trinity is insufficient.

Infants at baptisme wants faith, not onely in one, but in every person of the Trinitie, therefore there baptisme is insufficient.

For the assumption, we have proved before that infants want faith at their baptisme.

For the propositon it appeares, Acts 19.2, 3, 4 When certain that were not well instucted in christianitie had Baptized some Disciples, but had not baptised them into the name of the holy Ghost, and its pro­bable by Pauls speech, verse 4. that they were not baptised, so much as into the Name of Jesus Christ, but onely into the name of one God, hence their baptisme being defective in beleeving in some of the persons of the Trinity, they counted their baptisme not to be sufficient and so had a right baptisme, in the Name of the Lord Jesus, neither was this a needlesse scruple of Conscience in them, for Paul did approve it, vers 6. By laying his hands on them; How much more then is baptisme of in­fants insufficient, that do not beleeve in any person of the Trinitie. Nei­ther let any man say this was a relation of Paul, concerning Iohns hear­ers in the time of Iohns ministery, so that this word (They) must have reference unto those hearers, and not a relation of Paul concerning an act done by Iohn, it plainly appeares, because the Apostle goes on in a continued Historie, concerning the Twelve, to verse 8. for they that Paul laid his hands on and received the holy Ghost, and spake with tongues, verse 6. must needs be meant, verse 4.5.

And whereas those that maintain that Paul vers. 4.5.6. relates con­cerning Iohn and his hearers. Contend that imposition of hands, and be­leeving in Christ are all one, the contrary appears, Act. 16.17, 10, 47.

Argument 8. The same condition and qualifications are required in persons baptiseable in our daies, as were required in times of the Apostles.

But to have put on Christ to be baptized into Christs death, to have the heart sprinkled from an evill conscience, to be buried and risen again with Christ, to have the answer of a good conscience, were th [...] conditions then required.

Therefore such conditions and qualifications are required in our dayes.

The proposition appears, because the essentials of the church of Christ are the same in all ages; and its no where said, these conditions shall be essentiall requisites to the planting of churches, but after churches be plan­ted; members shall come in, in the faith of their master or parent.

For the Assumption it appears, Rom. 6.3, 4. Know you not that so ma­ny of us as were baptised into Iesus Christ (that is the name, doctrine, and prof [...]ssion of Christ, the badge of Christianity, Christian worship, Christian religion) were baptised into his death. The Apostle speaks of their being dead and buried with Christ, as of a thing that was in being at their bap­tisme, when they were baptised into the name and doctrine of Christ.

Obj. But this was meant onely of those that were brought out of a state of Gentilisme, but this doth not hinder but the infants of such were baptised, though they were not deemed to have grace.

Answ. The Apostle cuts of all such allegations by these words; Know ye not that so many of you as were baptised into Iesus Christ (that is the name and profession of Christ) were baptised into his death, and buried with him by baptisme.

So Gal. 3.26, 27. The Apostle had said vers. 26. The Galatians were all the children of God by faith in Christ Iesus: he proves it from their bap­tisme, vers. 27. For as many as were baptised into Iesus Christ, that is his name and doctrine, have put on Christ. That is, all those that were bapti­sed in Galatia, into the name, doctrine and profession of Christ; had put on Christ before baptisme, so farre as man could judge; else any man might have excepted against the Apostles reason, and said this proves not the point: for they are others, that is to say infants, that are baptised into Christ, and have not put on Christ.

So Coloss. 2.11, 12. The Colossians were not baptised to beleeve in time to come, but because it was supposed, They had the circumcision made without hands, by the spirit Christ: vers. 11. death buriall and resurre­ction with Christ: vers. 12. Also faith of the operation of God. Now how could this be said of infants? So Heb. 10.22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washt with pure water. Divines interpret this washing of our bodies, of the washing in baptisme. And Estius upon the place, saith its the common exposition as well of the Greeks as of the Latins, to understand it of the Sacrament of Baptism, which must needs be meant, because he names the body; for if he would not have named some­thing [Page 15] that he had not named before, he would not have called it body but soul, and have said, having your soul washed with pure water; but he had spoke before of the soul in these words, having our hearts sprinkled from an evill conscience; therefore he must needs speak of such a washing as respects the body as it is a body, which can be no other then the water of baptisme. Which things being so, we see what kinde of persons are baptised; Those that had their hearts sprinkled from an evill conscience, and had faith to draw nearer in assurance to God. So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us, not the putting away of the filth o [...] the flesh, but the answer of a good conscience towards God. [...] In the Greek the interrogation of a good conscience, when the conscience is so purged that God hath nothing against it to condemne it, it can interrogate God what he hath against it? Which shews in Peters time who were the sub­jects of baptisme; Even such as were deemed to have purged conscienc [...]s. Hence Tertullian in his book of repentance faith, that washing of baptisme is the seal of faith, which faith is begun and c [...]mmended from the faith repentance; for we are not therefore washed that we may cease to sin, but because we have ceased, because we are now washed in heart. So that we see what qualifications were in the Apostles time, and afterwards to a right receiving of baptisme; and are to continue as a rule for all chur­ches.

Argum. 9. That tenent which brings mischiefs to the churches, and the contrary practise, benefits; the practising of the one is unlawfull, and the contrary practise required.

But the baptisme of infants brings mischiefs to the churches, and the delaying baptisme till persons beleeve brings benefit.

Therefore the practising of infants baptisme is unlawfull, and the con­trary practise required.

The proposition is undoubted, the assumption hath two branches;

  • 1 That infants baptisme brings mischiefs.
  • 2 That the delaying baptisme til persons beleeve brings benefits.

I will show the mischiefs which infants baptisme brings,

1 It fils the Church with rotten members; Such persons in following times growing up prove often wicked, and many of them onely civill men, we know not how to get them out of Communion; and so the mat­ter of the churches come to be so corrupted, that they are made uncapa­ble of reformation; for when the matter of Churches is rotten, what hope is there that the churches will come into a pure state? Better did the Nicene Councell, that divided their Congregations into Hearers, Cate­chumeni or persons catechised, and Communicant. The mixt multitude were hearers hopefull persons that had good desires were Chatechumini, [Page 16] and those that were deemed believers, were Communicants; a practise much to be thought of in these times of reformation.

2 It confounds the world and the church together, which Christ hath severed, Joh. 15.19 Joh. 17.9.14.15. Infants b [...]ptisme especially ser­ving to christianize the prophane world, who if men enlightned would speak what they think, they must needs say they are not Christians, no not one tenth part in too too many Congregations.

3 It causes reproach to christianity, when many persons that have been christianized only by their infants baptisme, prove so unholy, which Heathens look on as part of you; yea though they be kept off from com­munion with you in the Lords Supper, yet will it be hard to keep off such from the Supper: their ignorance must be very grosse, and their scandals very soul that keeps them off, but more hard to keep them off if they lead civill lives and be rich, especially if they understand some Catechisticall points, though any christian man may see they are strangers from any life of grace.

4 Wicked persons rest in the baptisme they had in their infancy with­out seeking after knowledge or grace; whereas were they held a while up [...]n hope of acceptation into communion of churches, they might be furthered to seek knowledge, and restrain from grosse enormities; where­as now supposing themselves Christians by their baptisme they received in infancy, they care not to do either.

5 Its a Nest-egge and ground work for traditions; if we fall upon tradi­tionary teachers,Bell [...]. d ve [...]b [...] d [...] 5. Mort A [...]ol part 2. l 1. c 39. Obj-Ame [...] Ant Synod [...]e [...] [...]ver. [...] apo p 2 [...]2 presently they hit us in the teeth with infants baptisme. B [...]llarmine saith, the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture, the Catholiks are not wont. So the Remonstrants in their Assemblies as a very ancient rite, which can scarcely be left off without great scandall and offence.

6. It fills the conscience with scruples, some question whether they were ever baptised, some question how could I make a covenant by my selfe, much lesse by others, being an infant. Some thinke there is no word at all for what is herein done, but its onely a laudable Apostolicall tradi­tion, some thinke it a Signe of faith in present, others in infants. But that which causeth most scruple is, about the formalis ratio, the formall cause that inrights a man to this infant Baptisme. Some thinke the faith of the parents, or of those that offer them, doth inright them hereto; Others think that the faith of their Grand-father, great-grandfather to many generations, if none be neerer, that were godly of the race, the faith of Noah shall serve;Aug. Ser. 1 [...]. de ver. apostol. Others thinke the faith of the whole Church. Others thinke that childrens Seminall faith makes them capable hereof, the na­ture whereof who can understand, seeing all faith requires an act of the [Page 17] understanding which infants have not; Some thinke Abrahams faith doth it; Some think there is an inward covenant which was made to Abra­ham, whereby whatsoever God is to a godly man, he is the same to all the seed. Nay say others; seeing many of the godlies seed are wicked, this is impossible but th [...]re is a certain outward Covenant, formerly in cir­cumcision, now in bap [...]isme whereby infants do partake, talke with ten men, and you shall see them divided into five parts about the formall cause that en [...]itles an infant to baptisme. Its a speech of Erasmus, things are bad where there is need of so many remedies.

Infants Baptise destroyes two of the principall marks of a particular church, whereby the members of it are known from all other societies i [...] the world, so that hereby they are made no markes at all, as 1. Pro­f [...]ssion. 2. Baptisme.

1. Profession, That which makes us members of the Catholike, I mean Christs bodie, (for the catholike visible church I explod as a mon­ster, that hath neither Ordinances nor officers, unlesse w [...]e take catho­like into opposition to the church closed up in Iudea) I say that which makes us members of the catholike, the profession hereof makes us members of a particular Church, faith doth the one, the profession of faith doth the other, Acts 8.37, 38. Acts 19.18. and this profession is required in New England before any person is admitted as a member. Now in­fants baptisme utterly destroyes this note, being they are members already

2. Infants baptisme destroyes baptisme from being a marke of a Church. He that would truely define, and describe it by such properties as are so essentiall to the thing, as that being there, they make it to be that it is, and being absent, it ceaseth to be any more the same. And fur­ther, that it be common to no more but that thing; Now infants bap­tisme is no distinguishable signe or mark of a member of a church, because it is common to more persons then such as by Church right are members of Churches, even to many, that assoon as they grow up become persecu­tors of beleeving members of the same church of which the persecutors themseves are reputed members. Most Divines make Baptisme a signe of a church, but how it can be so in such a subject I see not.

8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another.

Melancton saith dipping signifies the old man with sin to be appointed to death; and comming up out of the water,Loc. com de bap. signifies that wee being now washt do expect a new and eternall life.

Zanchy. They that are dipt,Zanch in Ephes. loc. de ba [...] are received into the faith and flock of Christ, and Order of them that are to be renewed by the spirit, forgive­nesse of all sins being given unto them.

[...]n Roma­ [...]s, c 6.5. Martyr saith, Baptisme is a signe of regeneration into Christ, into his death and resurrection, which succeeded circumcision; consisting of the washing of water in the word, whereby in the name of the Father, Son, and Holy Ghost, remission of sins and powring out of the Spirit is offered, and by a Sacrament we are planted in Christ and his visible Church, and right to the Kingdome of heaven is sealed unto us, and we likewise pro­fesse that we will hereafter die [...]o sin, and live to Christ.

[...] l. cap. [...]5. Polanus saith, Baptisme is a Sacrament in which they to whom the Co­v [...]nant of grace belongs, according to the command of Christ, are washed with water in the name of the Father Sonne and Holy Ghost, that is, that it may be signified and sealed unto them that are baptised, that they are taken into the communion of the covenant of grace, planted in Christ and his misticall body, justified of God for the blood of Christ powred out for us, and [...] generated by the spirit of Christ; and likewise, we are bound to worship him in faith and a good conscience, and to call upon this God the Father, Son, &c.

[...]oc. 47. [...]g 6 [...]7. Bucan saith, Baptisme is a seal of the righteousnesse of saith, that is, of our incorporation with Christ, of remission of sins, of giving the Holy Ghost and regeneration, whereby we are sealed unto Christ, incorpora­ted and buried with Christ, and die unto sin by the power of the death of Christ, and rise to newnesse of life: Or it is a mutuall obligation of God, testifying that he receives the person baptised into favour: and of the per­son baptised, giving his faith to God that he will worship him rightly.

[...]g. 612. [...]p. 81 of [...]aptisme. Greenham saith, Baptisme is a pledge of our washing in Christs blood, Acts 2.39. of our justification, Gal. 27. of our ingrafting into Christs body, Ephes. 4.16. of our dying to sin, Rom. 6.3. of our resurrection, 1 Cor. 15.29. of our unitie of spirit with our brethren.

[...]ontr. 12. [...]est. 1. Willet Synepsis saith, we define Baptisme a signe or s [...]al of regeneration, whereby we are assured, that as verily by saith in the blood of Christ, we are cleansed from sins, as our bodies are washed with water in the name of the Father: And a little after he saith; It is the proper act of faith to regenerate us, not of Baptisme; the use and end whereof is to strengthen and increase our faith.

[...]oc. com. [...]g. 614. Mu [...]culus saith, Baptisme is a Sacrament of regeneration, purgation, or if you will of washing imitation, sanctification, and incorporation, where­by we repenting and professing faith and Christs religion, that being wa­shed from our sins, we may walk in newnesse of life; are incorporated and sealed to Christ and his church.

[...]. 2. Trelcatius saith, the primary end of Baptisme, is to signifie seal and show Sacramentally the forgivenesse of sins, benefit of regeneration, and union with Christ.

I might heap up many assertions of Divines like these alledged, but these are enough to show how the practicals jar with these assertions laid down, and how unsound divers of them are, if affirmed of infants.

9 Infants Baptisme produces many absurdities;

1 It puts an infant in a state of grace and remission of sins,M.F.C. i [...] his Book of K Iesu p. 5, 6, 7, 8 before calling.

2 It makes them visible members of Christs church before calling, contrary to 1 Cor. 1.2.

3 It upholds a nationall church as Circumcision did, the nationall church is but one candlestick, the particular churches are seven candle­sticks, Apoc. 1. 20,

4 It intayles grace to generation, not to regeneration; contrary to Joh. 3.5, 6.

5 It goes quite contrary to Christs order, who first bids make disciples, and then baptise after, haec ille.

6 Hereby the carnall seed is taken, and acknowledged to be the spi­rituall seed of Abram.

7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word, Acts 2.41. and desire baptisme, Acts 8.36. by this infant baptisme all are compelled, they and their children to be made Christians whether they will or no.

8 Christ did never ordain the Sacrament of Baptisme any way to con­curre towards grace, but as it workes in, by and upon the understanding (for if we go any other way, we must say the Sacrament of Baptisme con­fers faith) then is it an absurditie to dispense it where there is no under­standing to conceive the history or mystery thereof.

10 Infants Baptisme is a foundation for the Arminians to maintain,Ane Sy [...] alia de pe [...]ever. [...]anctor. cap. 11. falling from grace; If infants be baptised because they are in covenant with God, then it seems they after proving wicked are faln away: This Argument was urged by the Remonstrants, which Doctor Ames was for­ced to slight, because he could not answer.

11 Many by infants Baptisme are received into communion of Bap­tisme, who are excluded from the communion in the Lords Supper, where­as the communion in both is one and the same; which I prove by four reasons.

1 One and the same thing is signified and sealed both in Baptisme and the Supper; that is to say, our partaking in the death and resurrection of Christ, therefore the communion is the same.

2 The same preparations that are required for a right receiving the Lords Supper, are required for a right receiving of Baptisme; and the qualifications which doth exclude from the one, doth also exclude from [Page 20] the other. For example, faith and repentance qualifies for the Supper, so for Baptisme; nay there are plainer places to prove the necessitie of these requisites in Baptisme, then in the supper: Ex Gr.

For repentance a preparation to Baptisme, we see Acts 2.37.38.41. Repent and be baptised, and they that gladly received the Word were baptised, Math. 3 6. They were baptised of Iohn in Iordan, confessing their sins; hence B [...]ptisme is called the baptisme of Repentance, Luk. 3.3. Because it was administred onely to penitent persons. See Mark. 4. Acts 13.24, Luk 3.3. How Iohn preached the baptisme of repentance, so faith is another prec [...]ding requisite to baptisme, we see Mark. 16.16. Whosoever belee­v [...]th and is baptised. Acts 8.12. When the Samaritans beleeved Philip, they were baptised. Acts 8.37. If thou beleevest it is lawfull. Acts 10.47. Can any one forbid water that these sh [...]uld not be baptised that have received the Holy Ghost as well as we.

Now for preceding requisites to the Supper, we see 1 Cor, 11.27.29. He that eateth and drinketh unworthily, &c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers; these are 1. repentance, for which we can hardly bring a plain place the most is, 1 Cor. 11.28. Let a man examine him­selfe.

So for faith we have it to be a preparation only by deduction, Matth. 26.28. The cup is said to be the Blood of the new Testament shed for the re­m ssion of sinnes: but this being apprehended no otherwise then by faith, faith must be a precedent requisite to right receiving: This is the summe of the four Evangelists concerning this matter; saving that Luke addes these words, Luk. 22.19. This is my body which is given for you: which requires faith to beleeve this promise. For the sixth of Iohn, the best Di­vines upon undoubted grounds confesse Christ speakes not a word of the Supper. Another deduction I onely remember is from 1 Cor. 10.16. Where bread and wine or rather the Cup of blessing, are called the Commu­nion of the Body and Blood of Christ, that is, by faith comming betwixt; for by faith onely, we have union and communion with Christ.

To conclude, seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr the Supper, as plainly yea farre more plainly; requisites for Baptisme being set forth by plain commands, practises and examples, and requisites for the Supper, drawn only by plain and cleer deduction; I conclude, that without the foregoing requi­sites of faith and r [...]pentance, so farre as the Church or Elders are able to judge, no man ought to be received into communion in Baptisme, no more then he ought to be received into communion in the Supper; for want of the said requisites of faith and repentance.

[Page 21]3 There is but one excommunication, therefore there is but one communion, as we see Math: 18. If he h [...]ar not the Church, let him be as a Heathen and a Publican, and consequently he is cast out of commu­nion in baptisme, as well as in the Supper for a person cast out is to be as an Heathen or publican, neither of which were baptised: And so was the incestuous person cast out, for that which is cald a lesse excommunication, con [...]uting in an abstention of vitious men from the Supper, and yet hold­ing them in commnunion in other priviledges, hath so farre as I see, little ground in Scripiure. That place 2 Thes. 3.14. commonly alledged for it proves nothing. If any man obey not our w [...]rd by this Epistle, note that man and have no company with him that he may be ashamed, yet count him not as an enemy, but admonish him as a brother. The word in Greek for note is [...], which signifies to marke or signe with a marke notorious, which was no other but that excommunication practised on the incestuous per­son, as appears by these reasons.

1 Because there is the same beginning of excommunication here, that is set down 1 Cor. 5.4. as appears in the 6. verse of this chapter, which must be conjoyned with this 14. verse, We command you brethren in the name of our Lord Iesus Christ, that you withdraw your selves from every brother that walketh disorderly.

2. By the signification of the word [...] which signifies to set a brand upon a Subject.

3. By his bidding them withdraw their company from such, for fear of infection, not onely vers. 6. but also vers 14.

4. There is the end of excommunication set down, that is, That hee may be ashamed, both of his wickednesse and come to repentance, and of that publike brand wherewith he is stigmatized.

Now whereas vers. 15. its said count him not as an Enemie, that is, after the censure is thus past upon the sinner, count him not as an enemie that is as a persecutor, or one that is an adversarie of the faith, but admonish him as a brother, that is, Though he cease to be a brother, being cut off, yet do not you lay aside your brotherly affection towards him, but still admo­nish him as if he were a brother in communion with you, for admoniti­on is a duty we owe to excommunicate persons, and yet wee may with­draw familiar society from them, as wee do from Heathens and Pub­licanes.

5. In the course of Scripture, those that pertooke of Baptisme did also partake of the supper, 1 Cor. 12.13. the Apostle speakes of all beleevers, that by one spirit are we all baptized into one body, whether we be Iewes or Gentiles, bond or free, and have been all made to drinke into one spirit; where we see three things. 1. That onely those, that in the judgement of cha­rity [Page 21] have the Spirit, are and ought to be baptized, 2. All such that were so judged of were Baptized. 3. The same all pertook of the Lords Supper, being all made to drinke into one Spirit, which divines expound to be no other then drinking in the Lords Supper, which by a Synecdoche is put for whole communicating.

I will now prove the second branch of the assumption, that is this, the delaying baptisme till persons beleeve, brings benefits, As;

1. Hereby the matters of the Churches will be right, whiles none but Saints in profession shall bee admitted members, and without a right matter there will never be comfortable Reformation.

2. Persons being delayed will be carefull to get knowledge, that so they may partake of Church Priviledges, and without which they can­not pertake of them, and also to addresse their lives according to the Rule of Christianity, seeing a want of either would keep them off from being church Members, but now most persons being, once baptized in their infancie, are carelesse to get either knowledge or Holinesse, but rest in their baptisme.

Object. But what if a person should die in the time when he is delayed?

Answ. When he hath a will to receive the Odinance of Baptisme, but cannot, being kept off by the Church or Elders, his faith will save him in this case, when there is neither carelesenesse nor contempt on his part.

Ambrose doubts not of the salvation of the Emperour Valentiniar, though he were not baptised.

3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme, which being administred to infants seems to be vnder a cloude.

What Baptism is.For Example, Baptisme is a signe or seale of our Death, Buriall, and Resurrection with Christ, Rom. 6.3, 4. And that we are planted into the likenesse of his Death, and Resurrection, having sin dead in us respect of the reign and dying in respect of the reliques verse. 5. and we rising again to newn [...]sse of life. Also its a signe of our faith. Mar. 16. of our fellow­ship with Christ, 1 Cor. 12.13. of the holy Ghost, Acts 10.47. Of our putting on of Christ, Gal. 3.27. of a heart sprinckled from an evill consci­ence, Heb. 10.22. Of the answer of a good conscience, 1. Pet. 3.21. When we read these things in the Scriptures, we must needs question, how can these things be in the baptisme of infants, many of which prove very wicked, and some will be ready to thinke they once had this grace in bap­tisme, but are now fallen from it, but if these things be affirmed of grown persons who understand what they doe, and professe what they under­stand, there will be no difficultie in conceiving what the Scripture means [Page 23] seeing every church of Christ, or the Elders of it, judgeth such persons to professe in sincerity.

4. Deferring of baptisme would come nearer the purity of anci­ent times, as appeares not onely in the Acts of the Apostles, Act. 8.37, 10, 47.16.35. and there is never an instance of c [...]ilden, so the 3000. and Lidia.

So the counsell of Laodicea, it behoves them that come to baptisme, [...]. Conc La [...] cor 46 [...]. Concil. Constant. Can 7. learne the faith, and to give account of it to the Bishop or Elders, the which very cannon its like, upon some abuse, or neglect, r [...]established in the counsell of Trullo word word for word, cann [...]on. 78.

So in the counsell of Constantinople which was called in the reigne of Theodosiu [...], canon the 7. the words are, So we Catechise them and make them for to come for a certaine time into the Church, and to heare the Scrip­tures, and then we baptize them.

5. Deferring Baptisme would take off scruples from godly Ministers, who scruple the giving the Lords Supper to ungodly civill p [...]rsons, and not without cause, being; 1. They beare false witnesse to them, asser­ting the body of Chirist to be given for them; 2. Give them a knif where­with they know they will cut their own throats, now if these should professe the faith in words and not deny it in deeds before they wer [...] baptized, by vertue of the same profession, they might be admitted to the supper, without any more adoe, and continue therein, till they either dyed or were cut of by censure, without which, what soever the Discipline be its more then probable their consciences will still scruple, whiles under the maske of infants baptisme all sorts of civill and wicked men creepe in, to partake of the Supper in sundry congregations, where are thousands of communicants, the Minister or elders cannot with comfort admit one quarter to the supper

Argument 10. That tenent which was first taken up in the Churches, upon unfound and erronious principles is unlawfull.

But so was infants baptisme, therefore its unlawfull; I prove the assump­tion, in that it was brought in upon these grounds or such like.

1. That baptisme did wash away originall sin, so Orig. in c. 6. ad Roma. saith the church received a tradition from the Apostles, to give baptisme to infants, for they to whom the secrets of Divine misteries were com­mitted, knew that they were in all the naturall filth of sin, which ought to be abolished by water, and the spirit.

Hence the counsell of Carthage. Can. 111. Ordained children to be baptised, for the washing away of originall sin, [...] &c. that that infants contract­ed by the old generation, may be purged by regeneration, by which the counsell meanes baptisme.

[...] Bellar. l 2 c [...]p 1. [...]e sacr [...]m ntSo the Counsell of Trullo, that was called together under the Empe­rour Iustinian, which Counsell ordained, though they could not fit sureties for infants be found, and though in regard of age they could not answer for themselves, yet ought they to be baptized, without any offence, lest this kinde of doubting should deprive them of the Sanctification of so great a Purification.

2. That Baptisme did conferre grace, hence every man was afraid his childe should die without baptisme, least it should die without grace, hence the Papists teach, that the Sacraments, as Phisicall causes effectual­ly, a lively and immediately produce and make the grace of Justification, in the heart of man. For this end the Priest accordinig to the prescript of the Reformed Mass [...]-booke is bound to pray, tha [...] the nature of water may receive the power of Sanctification, that God would make the water fruitfull by the secret mixture of his God-head, that Sanctification being conceived, a certain new creatur may arise out of the unspotted wombe of that Divine fountaine, that it may be the water of life, that it may remaine eff [...]ctuall to purge our mindes.

That the holy Ghost would discend into the fulnesse of that fountain, that he would make all the substance of the waters fruitfull, to make Regene­ration, so in the Sc [...]tch Service Booke, which in the beginning of these stirs was thrust upon them, there are these words, in the administration of Baptisme, commanded by the Presbiter, to be used as oft as the water was emptied out of the Font, and new water put in, the Presbiter was to use this Petition, Sanctifie this fountaine of Baptisme, Oh thou which art the the Sanctifi [...]r of all things. Which in effect was, that the Presbiter should pray for some materiall creature. And this is according to the Popish axi­ome that the Sacraments conferre grace, without the faith of the receiver; Nor was our Common prayer book much removed from this Tenet, as apeares in the Catechisme. Who gave you that name?

Answer. My Godfathers and Godmothers in my Baptisme, wherein I was made a member of Christ the childe of God, and an inheritour of Heaven; And in the Rubricke before the Catechisme. Children being baptized have all things necessary for their Salvation, [...]. and be undoubtedly saved, which could not upon any ground be said, if the Authors did not imagine that Baptisme did conferre grace; and it further appeares, in the Thanks­giving after publike baptisme, when the Minister saith, Wee yeeld thee hearty thankes that it hath pleased thee to regenerate this infant with thy holy Spirit.

3. The third was the absolute necessitie of baptisme to Salvation, so the counsell of Carthage Cannon. 111. when the Lord saith, vnlesse a [Page 26] man be Regenerate of Water and of the Spirit, he shall not enter into the Kingdome of God. What Catholike doubts, that he partakes of the Devill that is not coheire of Christ, where we see the Counsell judge in­fants dying without baptisme to be damned, and that they gave it in­fants upon a supposed absolute necessity to Salvation.

So the Counsell of Laodicea Canon 48, it behoves them that are Bap­tized after Baptisme to receive the heavenly oyle, and to partakers of the Kigdome of Christ, so the Minister in the Rubricke before private Baptisme, is injoyned to baptise the infant using the forme of words if he have not time to pray with it; yea, if have not so much time as to s [...]y the Lords Prayer. From which appares infants Baptisme did arise from an op [...]nion of the absolute necessity of Baptisme to salvation, and danger of damnation if the Infant wanted the same.

4. For the increasement of christendome, Some christians out of wordly wisdome and a wearinesse to suffer, I doubt not about the times of Austin or a little before brought it into the Church, but onely as a tradition.

Argument, 12. From the universall practise, not only in the times of the Apostles but in following times, wherein we finde persons only Baptised after they beleeved.

For the Apostles times we see, Acts. 2.38. Repent and be Baptized, Matth. 28.19. Make disciples all Nations Baptizing them, Mat. 16.16. Whosoever beleeveth and is Baptized shall be saved, Iohn 3.5. Except a man be borne againe of water and of the Spirit, he shall not enter into the Kingdome of God, Acts. 18.12. When the Samaritanes beleeved Philip they were Baptized, Acts 8 37. If thou beleevest its lawfull, Acts 10.47. Can any man forbid water, that these should not be Baptized, that have received the Holy Ghost as well as wee; Lydia, Act. 16. The Jaylour v. 34. The Co­thians, Act. 18.8. Act. 19.5. Rom. 6, 3, 4, 5. Gal 3.37. Col. 2.12. Heb. 10.22. 1 Pet. 3.21. This book of the Acts of the Apostles sets down the Historie and practise of the churches in the best and purest times.

Object. But we cannot tell out of Antiquity when infants baptisme came in, therefore it was Apostolicall.

Answ. We can prove out of Antiquitie, when it was not in the church, even in Iustin Martyrs dayes, who is the ancientest father Extant, that I know of, who was not Spurious. Yet is it never mentioned, in his genu­ine workes, though he oft speake of Baptisme indeed in the suppositi­ous book which is called, Quaestions & Responsiones ad Orthadoxos, it is once mentioned in these words. If infants dying, have neither praise nor blame by their workes, what difference in the Resurrection betwixt them [Page 26] that have been Baptiz [...]d of some, and have done nothing, and those that are not Baptized, and lik [...]wise have done nothing, to which the answer given is, The Baptized obtain [...] the go d things that come by Baptisme, the others not, moreover, they are worthy of the good things that come by Baptisme, by their faith th [...]t offers them to baptisme.

[...]For answer, the whole book, though it go under Ju [...]tins name, is for­g [...]d as ap [...]ares by the 16. and 17. questions, also 139.14 [...]. Where he hath th [...]e words, subsistences, Persons, Trinity Vnity, which S [...]ulptotus in Ana­ [...] Iustini, cap. 11. Saith, he was ignorant of, in his former writings, and the Church of God was necessitated long after to use these words, moreover Sculptetus addes these words. I thinke no man will doubt that this treatise hath crept i [...]to the number of Justins writings, for qu [...]st. 112. The angell that spake to Jacob and Moses, is said to be a created angell, but in the disputation with Tripho the Jew, which is confest to be his owne, that angell is said to be the Son of God, again in the 82. and 86. questions, Origen is cited for the exposition of certain Hebrew names, when he lived a matter of 80. yeers after Justine. So question 127. the Manichees are cited, who sprung not up till 130. yeers after Justine, so quest. 75. that the soules are kept in places worthy of them, till the day of the resurrection how doth it argee with those things which the true Justine write [...], in his Oration to the Greeks, viz. The soul being fred from evills goes to him that made it: there are other reasons to be seen in Sculpt [...]tus against this book.

2. In this p [...]int of infants baptisme this place of Iustine is contrary to that which the true Istine writes, in his Second apologie for the christ­ans, [...], &c. to the Emeperour Antoninus; where he saith, whosoever are per­swaded and beleeve those things to be true which are delivered and spoken of us, and receive that they can so live,—they are brought of us where there is water—and are washed in the Name of the Father, and Lord of all things, and our Saviour Iesus christ, and the Holy Spirit. pag. 73. Editio Comme­lini; This book by all mens conf [...]ssion was his own, for which he suff [...] ­red death, also pag 76. He saith moreover, We after this w [...]shing do bring the beleever now joyned to us to the brethren, as they are called, where they are gathered tog [...]ther to Common Prayers, and supplications both for them­selves, and the party Baptised, or inlightened, and for all others, and marke it in this Apologie, he sets down the practise of the Church, both for word prayer and Administration of the Sacraments, and that ex Professo. This is all that I can finde upon a diligent search for Baptising infants in Iustine Ma [...]. so tha [...] it was not in the world in his time, and but once na­med in one book, which most falf [...]ly is attributed to him, and the con­trary practise we see in the true writings of Iustin [...], and this that I have spoken, I challenge any man to gainsaiy if he can.

And therefore, I wonder how Mr. M. can use such a confident asser­tion as he doth, when he saith, this priviledge of baptizing of such infants,Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards, and for the confirmation hereof, he brings a quota­ [...] out of this spurious Book falsely attributed to Iustine Martyr, quest. 56. the vanitie of which Book I have sufficiently proved. We shall desire him or any other to prove if he can, that in any place of Iustine Martyrs genuine Works, there is so much as the name of Infants Baptisme, much lesse the thing. I suppose he may as soon find a Dolphin in the woods, as finde any such thing. Yea, we shall desire him or any other if they can, to prove insu [...]ts baptisme out of Iustone Martyr, Ireniaeus, Origen, Clemens Alexandrirus, or Tertullian, which are the fathers next to the Apostles. (For the following Fathers, we do not regard their authoritie in this point, as being farre off from the Apostles times.) I suppose it will trou­ble any man to finde so much as the name, much lesse the thing Save that Origen calls it a tradition, in Rom. 6. his words are. The church received a tradition from the Apostles, to give baptisme to infants, for they to whom the secrets of divine mysteries were committed, knew that there were in all the natural filth of sin, which ought to be abolished by water & the spirit, whether this tradition of infants baptisme washing away the naturall filth of sin, be to be conjoyned in equality of power with those traditions the Apo­stle mentions, 2 Thes. 2.13. I appeal to Mr. M. Mr M pag. 4 his own conscience. Be­sides, why the word [...], which is translated, Ordinances; 1 Cor. 11.2. should be here translated, Traditions, I see not; the word being in every tittle the same, it ought to have been translated Ordinances here, as well as there: Such ordinances of the Word, as the Apostle in his preaching as well as his writing had set them in, of these he saith, [...], hold these ordinances with all your power, these kind of reasonings do not edifie, but make way for the Popish delusions of written and unwritten word. And whereas M. M. addes, pag. 4. that Origen calles it a tradition received from the Apostles; I answer, many things are falsly attributed to the Apostles; as the Apostles Creed, and that Book called Canones Apostolorum, neither of which Luke mentions in the Acts of the Apostles, no more then he doth this tradition of bapti­sing infants. [...]sidore as Gratian cites him Dist. 16. saith, the canons were made by hereticks, and put out under the Apostles name. And indeed there are many things in them quite contrary to the Apostle doctrine. O sia [...]d [...]r saith l. 3. c. 3. Its certain these canons were not composed by Christs Apo­stles. Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles.

So CLEMENS ALEXANDRINVS, We being dipt are inlightned, we [Page 28] being inlightned are adopted for sons, [...], [...]c. Peda­ [...]o [...] l [...]b 1. [...]ap. [...], &c. we being adopted are made perfect, being perfect we are made immortall. And then he addes, this work (meaning Baptisme) is called diversty; viz. 1. a washing whereby we wipe away our sins; 2. Grace whereby the punishments due to our sins are forgiven. 3. Inlight­ning, whereby we behold that holy and wholesome light.

Further, ibid. pag. 95. Moreover these bonds (speaking of ignorance and sin) are most spec [...]tily forgiven by mans faith, but by Gods grace, that is to say, when sins are forgiven by one Paeomian medicine, that is to say, the bap­tisme of the word, therefore we wash away all our sins, and forthwith we are no m [...]re wicked, for this is one grace of illumination [...]r Baptisme, that there are not the same manners that were before we were washed.

Also pag. 96. ibid. he saith, We repenting of our sins, and renouncing their diminutions, being purged from our dregs by baptisme also, have recourse to that eternall light, as children to their father: By which it appeares in Cle­mens his time, repentance went before baptisme.

So Basil. cont. Eunomin. lib. 3. Qui enim gratia divinus efficitur, &c. For he that is made godly by grace, is changeable by nature, sometimes by negligence falling from goodnesse; but that doth plainly resist the tra­dition of wholesome baptisme, for baptisme is the seal of faith, but faith is the confession of the Dietie; for first he ought to believe, and after to be sealed with baptisme. Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners, the death of sin, the regeneration of the soul. How can this be affirmed of infants? And speaking of persons of wicked men, he saith Pag. 15. I will rowl in mire after the manner of hogs, I will walke deceitfully, swear, lye, and then when I am full with evils, I will cease and receive baptisme: Which showes at what time persons were wont to be baptised, not in their infancie, but when they were men.

For Mr. M. [...]. M. [...]g. 44. his place out of Irenaeus adversus haereses, lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme, neither of infants or any other, as I can declare upon a diligent search, the place makes more against him then for him.

Tertull. de Baptismo adversus Quintill, Editio de la Cerda, vol. 2. p. 153. There is nothing so hardens the mindes of men, as the simplicitie of Gods workes; that a man without pompe and cost let down in the water, and betwixt a few words dipt, riseth again &c. Observe he speakes of a man, not of an infant. La Cerda on these words (in aqua demissus) ob­serves, that in time past baptisme was celebrated by dipping, though he after addes, baptisme was conferd on sick persons by sprinkling.

Ibid. cap. 13. Lex tingnendi (to use his own word) the Law of dipping is imposed, and the form prescribed, go ye teach all nations dipping them [Page 29] in the Name of the Father, Son, and holy Ghost; to this law is that de­finition compared, unlesse a man be born again of the water and of the spirit, he shall not enter into the Kingdome of heaven, he hath bound faith to the necessity of baptisme, therefore all beleevers from thence were baptized, and then Paul when he beleeved was baptised. Where observe, first dipping was set down by a Law. 2 He bindes faith to the necessitie of baptisme. 3 He saith, therefore all beleevers from thence were baptised, mentioning none else.

But most fully he saith, cap. 18. For every persons condition, disposi­tion, and age, the delay of baptisme is more profitable, especially about little ones, for what need is there that Sureties should be hazarded, who by their mortality may fail of their promises, and be deceived with the going forward of an evill towardlinesse — Let them come whiles they are young, whiles wherein they come they are taught, let them become christians when they know Christ. Also, a little after he saith, shall it be done more warily in secular things, that to whom earthly substance is not committed divine should be committed; they shall know to beg salva­tion, that thou mayest seem to give it to him that askes it. In the same chapter he saith further, For no lesse cause unmarried persons are to be delayed, in whom the tentation is prepared, &c. If any one understand the right baptisme, he will rather fear the obtaining then the delaying.

1 Where observe he saith, for every persons condition disposition and age, the delay of baptisme is more profitable, much more for infants.

2 He saith, let them become christians when they know Christ, this cannot infants do.

3 He saith we will not commit earthly substance to little ones, and shall we commit divine?

4 It must be given to them that aske it, therefore not infants.

5 He would have married folkes delayed, because of the strength of tentation in them.

6 He saith if any one understand the weight of baptisme, he will ra­ther fear the obtaining then delaying, therefore little did he think it law­full to baptise infants.

Also in the 20. chapter of the same Book he saith, it behoves them that are about to enter into baptisme, to pray with frequent prayers, fastings, kneelings and watchings, and with the confession of all their sins past; this cannot infants do.

Chrysostom. ad pop. Antioch. tom. 1. hom. 21. pag. 267. Edif. purif. [...] Wherefore I have spoken before, and now speak, and will not cease to speak, if any [Page 30] one have not corrected the transgresions of his manners and hath not mad [...] ver [...]ue easie [...]o himselfe let him not Baptized.

For CYPRIANS authority whereas Epist. 59. a certain Bishop named Fidus, maintained that infants w [...]re not to be baptized till the eighth day, there was a Counsell of 66. Bishops that met together condemning Fidus his opinion, yet [...]pproving infants Baptisme, but two things are to be considered. 1. The weaknesse of the grounds; 2. The errors that came along with it that no man hath cause to triumph in their au­thority.

The grounds of Cyprian and his 66. Bishops were;

1. T [...]e son of man came not to destroy soules but to save, therefore so far as lies in us no soul is to be destroyed,

2. God shewes himself a like father to all, to the obtaining of the hea­ve [...]ly grace.

3. If forgivenesse of sins bee given to greatest sinners (that most sin against God) when they beleeve, and none of them are hindered from Baptisme and grace, much lesse ought infants to be hindred, that being newly borne have sinned onely by Originall sinne, and so much the more because not his own but other mens sins are forgiven to him. T [...]ese were the cou [...]sels Reasons: Cyprianus, & Collegio, 66. Fido fra­tri de B [...]ptiz [...]ndis infantibus, Epist. 59.

Now for the Errours about Baptisme they were many: As,

1. That the Holy Ghost was received by baptisme, expounding Joh. 4 He that drinketh of the water that I shall give him, of the water of Baptisme: Epistola Caecilio De Sacramento dominus calicis, pag. 147. The signing with the signe of the Crosse. lib. 4 [...]p [...]st. 56. ad Thibarianos, So they thought that he who baptised could give the holy Ghost, and if the Priest o [...] Presbiter could not give the Holy Ghost, then he could not baptise, Epist. 70. ad I [...]nuarium & Episcopos Nilmidas de Baptizandis haereticis. Yea then they joyned Unction with Baptisme, that he that was anoynted therewith might become one of Gods Anointed. Ibid. And for the Signe of the Crosse, severall times, more especially in this Epistle, de lapsis, he sai [...]h, The forehead pure with the signe of God could not bear the signe of the Devill. It would be too long to tell of other grosse errors, as that on­ly baptized persons escape eternall punishents. That Originall sin is done away by it, and that actuall sins sprouting up, Originall sin is not after to be imputed, &c. By all which, wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme. And yet but in one Epistle do I finde mention to be made of infants baptisme, which the forementioned Epistle to Fidus, which may not without some grounds be suspected to be suppositions.

[Page 31]1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop.

2 The weaknesse of the fore-mentioned arguments, not likely to come from a Councell of 66. Bishops.

3 There is no mention at what place this Synod of 66. Bishops sh u [...]d mee [...]. But suppose this Epistle were not feigned, among all other corru­ptious, Infants in CYPRIANS time pertook of the Lords Supper; yet will not any allow this. CYPRIAN in his Epistle de lapsis, speaking of the wickednesse of those that sacrificed at the heat [...]e [...] Altars, that they sacrificed their faith their hope in those deadly fires, aggravates their sin that their infants they carried in their armes or led in their hands, lost that which they had gotten in the beginning of their birth: when the day of judgement comes they will say, we have done nothing, neither did we leaving the Meat and Cup of the Lo [...]d, hasten willingly to prophane defilements; others treacherie hath destroyed us, we perceive our parents were our murtherers.

4 It appeares it was feigned, because it was so contrary to the do­ctrine laid down in Tertullian, whom Cyprian as I suppose the learned know, did in his workes very much imitate, that he called him his Ma­ster; Da mihi Magistrum, was Cyprians speech of Tertu [...]lian.

5 It appears from Baronius testimony, that Cyprian was against it. Baron. Annal. Eccles. tom. prim. A. 53. pag. 398. who s [...]ith. If Cypri [...]n had been sure that that had been an Apostolicall tradition (speaking of infants baptisme) and not contrary to holy Scriptures is by sound and sin­cere opinion, without doubt he had rested.

Bernard. serm. 65. super cant. pag. 144 Speaking of some Christians that opposed the popish stream, he faith; They laugh at us be because we baptise infants, because we pray for the dead, because we require the prayers of S [...]ints. This I adde for illustration, not regarding any autho­rity after the first 300. yeares.

Answer to the objections brought for infants Baptisme.

Obj. 1. As the infants of Jews were circumcised, so the infants of Chri­stians are to be baptised.

Answ. We deny the consequence;

1 Because there are two Covenants essentially differing, Jer. 5.1 32.33. I will make a new Covenant, not according to the covenant I made with th [...]m when I brought them up out of the Land of Egypt, therefore their s [...]a [...]s ought to be essentially diver. The first Covenant was carnall typi­ [...]all, as appeares Jer. 11.7.8. vers. 6. God bids them hear the words of [...]is Covenant and do them. And vers. 7. I earnestly protested unto your Fathers, in the day that I brought them out of the Land of Egypt even [Page 32] unto this day rising early, and protesting saying, obey my voice, yet they ob [...]yed not nor inclined their ear, therefore I will bring upon them all the words of this covenant, which I commanded them to do, but they did them not.

2 Then the Lords Supper should be given to infants, because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves, so are they to be kept off from baptisme, because they have not faith, repentance, nor the covenanting of a good conscience, 1 Pet. 3.21.

3 Circumcision was commanded as well to reprobates as to the elect, Gen. 17.10. Every man childe among you shall be circumcised; among which were many reprobates. Esau af [...]er God had said, The elder shall serve the yonger, Gen. 25.23, which the Apostle applyes to reprobation, Rom. 9.12. was circumcised. So Ishmael, after God had rejected him in respect of spirituall blessings, Gen. 17.20. yet vers. 23. he Was circumci­sed, and so were all that were born in his house, or bought with mony. So that circumcision was to be administred to reprobates as well as god­ly, but baptisme is to be administred onely to those that repent and be­lieve.

4 Baptisme and circumcision do much differ. First, as circumcision was to be done the 8. day, Baptisme any day. 2 Circumcision was one­ly on the males, this on males and females. Circumcision done by the parents to the children; by the father as Abram, by the mother as Zip­porah. Circumcision belonged onely to the nation of the Jewes, baptisme to the believers in all nations. So in signification, circumcision signed a right to Canaan, baptisme signes a right to the death and satisfaction of Christ. So in duration, the one was to endure to the end of the Jewish nation, the other to the end of the world. And though circumcision be cald an everlasting covenant, yet the Schooles distinction is known, aeter­num suis and aeternum dei, Exod. 21.6. His master shall bore his eare, and he shall serve him for ever. Exod. 28. 43, It was a statute for ever, that Aron should have his linnen breeches on, when they came to minister in the holy place. See Exod. 30.21. Levit. 6.18.22.7.34.36 10.15. Num. 18.11. Exod. 40.15. Their anointing shall be for an everlasting Priesthood. So that ever and everlasting in the Old Testament are taken for length of time, or the continuation of a thing.

5 Circumcision was a profession of the observation of the Law. Rom. 2.25. Circumcision verily profiteth if thou keep the Law, but if thou be a breaker of the Law, thy circumcision is made uncircumcision. q. d. They being not able to keep the Law, they were no lesse miserable then the Gentiles. For the Apostles scope is to humble the Jewes, who doted [Page 33] upon outward priviledges. Gal. 5.3. Every man that is circumcised is a debtor to do the whole Law. Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins, are two contrary things. Gal. 6.13. Neither they themselves who are circumcised keep the Law. q. d. The use of circumcision in the Jewish Church, to binde the keeping of Moses Law, Acts 15.5. The Jewish brethren commanded to circumcise them, and to keep the Law of Moses. So vers. 24, There were some that troubled you, saying that you ought to be circumcised and keep the Law: so that keeping the Law is still joyned to circumcision. So that if you ask what circumcision was, it was the profession of the obser­vation of the Law; but baptisme signifies forgivenesse of sinnes, death, buriall, and resurrection with CHRIST, which is a thing of another kinde.

6 Circumcision differs from baptisme, 1 in the matter, cutting in the flesh being the matter hereof, which left a sensible signe in the flesh, which the infant when he was grown up could behold all the dayes of his life. But dipping in the water is the matter of baptisme, which leaves no sen­sible signe in infants; and therefore in respect of them cannot be a Sacra­ment.

2 In respect of form of words, because in circumcision there are no words recited as in baptisme, the Minister saith, I baptise thee; therefore persons baptised ought to be capable of reason, that they may understand those words, and forme their thoughts unto the death and resurrection of Christ.

7 It followes not because of the difference in respect of the visible church in the time of the Law, and the vsible churches under the times of the Gospell, which differ.

1 In mater, the matter of the visible church of the Jewes, was the whole nation of the Jewes good and bad; the matter of the Christian church, are those that professe faith and repentance.

2 In the form of inrightment, Circumcision in the flesh gave a person inrightment to the visible church of the Jews, but now circumcision of the heart (at least in profession) is required, to make a man a member of the visible church.

3 In kinde of worship, the Jewish worship and Priesthood, and day of worship, and maintainance of Officers, that is tithes are put to an end, therefore there is an end of the visible Church then, and instead thereof in the visible churches now there are Ministers to preach and baptise, there is also a new worship, and a new day of worship, and a new way of maintainance of Officers. Now there being a change of the Ordinances and government of the visible church, it is a folly to argue from circum­cision to baptisme.

[...]
[...]

[Page 34]8 The Sacraments of the new Testament cannot be proved, but by the Scripture of the new Testament; therefore that consequence which is drawn from the old Testament, is absurd.

Obj. 2. They that are in covenant, they must be sealed with the seal thereof: but infants of believers are in covenant.

Answ. We deny the proposition, for the covenant in times past belon­ged to the females of the Jewes, yet were they not to be sealed with the seale of the covenant for want of a command, to say they were circum­cised in the males is a mistake; for

1 In nothing save marriage two shall be one flesh, but this was a state of infancy not of marriage. 2 whereas some alledge the Jews were called the Circumcision, it is onely as other denominations are from the better or greater part as Exod. 9.6. all the cattell of Egypt dyed, yet vers. 25. there were cattell left.

2 I answer to the assumtion viz. infants of godly parents are in Cove­nant therefore to be baptized: Then this Covenant is either the Cove­nant of grace made with the Elect, or some outward Covenant, it is not the Covenant of grace made with the Elect; for

1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant, but those that are children of godly men doe oft fall out of this Covenant, and prone to be wicked: therefore the Covenant of grace God makes with the Elect cannaot be meant.

2. The Covenant of grace with the Elect hath sundry branches not competible unto all the seed of godly men, nor none but the Elect among the which the Church cannot tell who they be, as that their iniquities shall be forgiven then Jer. 31.33.34. Esa. 59.21. that they shall be all taught of God, &c. Therefore it cannot be affirmed that infants of godly parent or parents much lesse of the infants of a whole Nation that they are in any such Covenant.

Or else this Covenant is outward, and so the bond on Abram and his seedes part, is circumcision, Gen. 17.10. This is my Covenant which you shall keep betwixt me and you, and thy seed after thee, every man childe shall be circumcised so, Acts 7.8. and he gave him the Covenant of Circumcision, and so Abraham begat Isaac.

Answ. 1. If circumcision be the covenant it self, and so the Covenant be outward, then is the land of Canaan onely the counterpart of this co­venant, as appears Acts 7. first 8. verses.

2 Those that alledge this, must disclaim circumcision from being the seal of the righteousnesse by faith, as they alledge; for the righteousnesse by faith is the covenant with the Elect. Also they must cease to flye be­twixt two lurking holes, sometimes to say circumcision is a seal of the [Page 35] covenant made with the Elect which is the same in all ages, and when they dispute in another place, they onely make it an outward cove­nant.

3 Baptisme is no outward covenant, and therefore cannot succeed circumcision in any such Identity, but is a signe or seal of an inward co­venant, viz. death, buriall, and resurrection with Christ. Paul for all he was borne in the jewish covenant, and circumcised the eighth day, yet did not Ananias nor himselfe thinke this enough, but he was bap­tized, Acts 22.16.

4. There is but one Covenant under the new testament, the lawes whereof are writ in the hearts of beleevers. Heb. 8.6. Its called a bet­ter covenant, and vers. 8. a New covenant, in the singular number, not covenants, and those that are in it have their sins forgiven.

Those that urge circumcision to be a seale of the Covenant of grace, and sometimes urge it to be the covenant it selfe, they run upon this absurdity, that they make the covenant and the seal to be one and the same thing in number, which is impossible.

Object. But its said, Gen. 17.7. I will be thy God, and the God of thy seed. If there were any distinct covenant made with Abraham, it is only the same in respect of spirituall reference which was made with Noah, Gen. 6.18. Chap. 9.10.11, 12.

Answ. There the new Covenant is promised but not covenanted, which promise before was made to Adam, Noah, Abraham, Gen. 12.3. Ier. 31.31. I will make a new covenant with the house of Israel, not ac­cording to the covenant I made with their fathers, and vers. 33. This shall bee the covenant, I will put my law in their inward parts; Hee saith not, I have made a covenant, but I will make a new Covenant which was made good at the death of Christ, as the Apostle makes it appeare. Heb. 8.9.10 repeating this place of Ieremie, so vers. 11.12, 13. 2. Abra­ham had but three seeds, viz. 1. Christ, Gal. 3.16. Now to Abraham and his seed were the promises made, he saith not, and to seeds, as of many, but as one, and to thy seeds which is Christ.

2. The carnall Jew, so we Gentile cannot be the seede.

3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29. If ye be Christs then (and not till then) are ye Abrahams seed and heirs according to the promise, Gal. 4.28. Now we brethren as Isaack was, are the children of promise; Which was only by Isaacks faith looking on the promised Messiah, and so we;

Now many mistake, besides these three seeds (which are all the seeds the Scripture names) a fourth seed, that is, the seed of beleevers, unto which they thinke God will be a God because they are such, which can­not [Page 36] be because many of them prove wicked, and none of them for the pre­sent appeare to be Godly.

Object. 4. Baptisme succeeded Circumcision, as an initiating signe, Col. 2.12. For the Collossians objected this, if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction, where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ: Now if baptisme succeed circumcision as an initiating signe, then as in­fants were the circumcised, so infants should be now baptized.

Answ. 1. We deny the consequence, for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands, and had faith tbrough the operation of God.

2. We deny there was any such scruple in the Colossians, 1. Because had there been any such scruple, the apostle would have given some inti­mation thereof, or preparation thereto in words preceding, but he speakes not one word tending to any such thing; 2. because he was not come to a period in answer to the circumcision teachers, and did not come to a period, till the end of this 12. verse, therefore could not bee upon any other subject in this verse then he was in the former, and so much the word Also proves, and the apposition of buried, circumcised, and risen again, proves it.

3. Because the Collosians had baptisme already being buried and risen again with Christ therein, therefore they could not reasonably object that the circumcision teachers would abolish baptisme, nor could they say what shall we do for an initiating signe to confirme our faith, for they had baptisme already.

3. But suppose it were granted that baptisme did succed circumcision as an initiating signe, yet where is there any such thing in the text as this, viz. As Baptisme shall succeed in the same latitude of infancie, of so much as Males, much lesse of Females, which is the supposition endeavoured to be proved from the text, nay the contrary appears, that there were none but grown persons because, they are said to have faith and buriall and Re­surrection with Christ, which could not in an ordinarie way be affimed of infants.

Suppose all the objectors premises were true yet all that can properly be deduced from it, is this, viz. That circumcision was an initiating signe to the Iewish church, and Baptisme is an initiating signe to the Christian church, and hereof there would be no great contention.

4. The true connection of the words with the foregoing, is this; Paul having answered Philosophy teachers verse 9.10. The word, Also, [Page 37] showes he comes to answere teachers who would have brought in cir­cumcision, to whom he answers adversitively, whereas you would bring in circumcision which is made with hands, we have a better Cir­cumcision made without hands, which consists not of cutting off the bodily skin of the flesh, but in putting off the body of the sins of the flesh, by the Circumcision of the Spirit of Christ, and having laid downo the benefit or priviledge, vers. 11. He comes further to confirme them in it, by the seal or instrumentall signe thereof, which these Collossians had alrea­dy received, that is to say, by the seal or signe of baptisme buried with him in baptisme, wherein ye are also risen again, &c.

Object. 5. If infants may not now be baptized, then are they depri­ved of some grace Circumcision did conferre.

Answ. No, For 1. Circumcision did not bring any grace to the Jews, but was rather a yoke of a curse, Acts 15.10, 11. Why tempt ye God to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to beare. He speakes of Circumcision not as the false teachers would then have brought it in, but as it was considered simply in it selfe, in that he calls it a yoke, upon their fathers not able to be borne, who lived before those false teachers were. What this yoke was, we see, Gal 5.3. to be debttors to keep the whole Law, and for failing in one point to be under the curse Gal. 3.10. Deut. 27.26. and the Apostle vers. 11. opposes the grace of the Lord Jesus to this yoke.

2. It is not a benefit but a misery for children to be baptized, for here­by they are apt to thinke themselves Christians when they are strangers from Christ.

Object, 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded, Mat. 19 14. Of such is the kingdome of God.

Answ. 1. We deny the consequence, for 1. The females of the Iewes were saved without Circumcision, So Iob, Lot, So the Cananitish wo­man without baptisme were in Covenant with Christ; 2. You thinke your infants not baptized are saved. 3. The Scripture no where sets downe baptisme as a gate to let in, or a condition without which we cannot partake of Gods covenant.

2. For the Assumption it followes not, because Christ bad suffer those little children, therefore that he would permit all from a particular to an viniversall, these is no consequence, because it once rained Manna, and once water came out of the Rock, therefore it shall be so alwaies.

2. From a negative there cannot be drawne an affirmative conclusion, Christ did not baptize any, John 4.2. therfore we ought to baptize in­fants.

[...]
[...]

[Page 38]2 Its probable the kingdome of glory doth in a great part consist of such infants, so dying in infancie through the free grace of God, and pre­sentment of the Satisfaction of Christs death to the justice of God, for Originall sin, yet doth it not follow, they must be baptized: neither doe we know which will dye in infancy, free from actuall sin, or which will live and grow up, and prove wicked therefore we cannot bap­tize any.

If it should be concluded Christ laid his hands upon them, and blessed them, therefore wee ought so to doe the conclusion were pro­bable.

4. Christ being God, and knowing all things, his divine nature might communicate to the Humanity, that to those infants that were then brought and such like as they were, the kingdome of God did belong, as knowing all things, he knew them to be elect, yet it followes not to other infants that the kindome of God should belong, the greater part whereof grew up and proved wicked.

5. Of such is the kingdome of God; there is a two fold suchnesse, 1. Of person; 2. Of condition, no man can say, Christ speakes of suchnesse of person because they are little ones, For the Indians and Mahamitans might come in so: but he speaks of a suchnesse; 1. Because the word is a word of similitude, he sayes not [...] of these but [...] of of such like is the Kingdome of God, that is of such as are like in humi­lity, &c. 2. Because Christ, Mat. 18.4. drawes us to humilitie from the example of little children, 1 Cor. 14.20. In malice be ye children.

6. Had Christ used to baptize little children, the disciples would not have rebuked them for bringing their children as wee see they do, Mat. 19.13.

Obj. 7. Little children receive the Kingdome of God, Mark 10.15. and Luke calls those little children, infants: Luke 18.15. and both Mark and Luke have this saying, whosoever shall not receive the Kingdome of God as a little childe, shall no enter into it, Christ saying, of little childe, or children, indefinitely, it may bee understood of all children, and so all children may be Baptized.

Answr. Three things are to be opened.

1. What Christ meanes by the Kingdome of God, I take it, Christ meanes the Kingdome of glory, though we will not much contend whe­ther both Kingdomes be meant by the Kingdome of grace, and the Kingdome of glory, or whether the Kingdome of glory onely, yet I ra­ther thinke the kingdme of glory is here meant, for these reasons.

1 Because infants are not capable to understand the Laws of Christ, which God declares in the Kingdome of grace, neither are they able to [Page 39] to yeeld obedience hereto, but they are capable enough to receive the gift of heavenly glory.

2 Because this Kingdome is a locall Kingdome, because here is men­tion made of comming into it; the Greek word is [...], which signifies a going into a place; but the Kingdome of grace is not a locall place.

2 What is meant by receiving, whosoever shall not receive, &c. The Greek word is [...], which signifies to receive that which another gives, its derived a [...] to give, & [...] to take, which is as much as to take that which another gives. So that whosoever shall not receive, meaneth who­soever shall not take from gift the Kingdome of God.

3 What is meant by little childe or children (for childe is put in the singular number, Mar. 10.15. and in the plurall number vers. 16.)

Answ. Little children or infants are to be considered two wayes;

1 Collectively and that two waies.

1 In an universall collection, for all infants that shall be born, whether they live or die; of these we cannot affirme Christs words to be truth, that these receive the Kingdome of God, unlesse we maintain falling from grace that they once had received it, but were after faln from it, much lesse can we affirme baptizing of them.

2 In partiall or divisine collection, and that in a twofold respect.

1 For the kinde of infants or little children living so, our Saviours words would not be true. For many of them (yea even the infants of godly parents) grow up and prove wicked, and do not receive the king­dome of God, therefore it cannot be so taken, and we cannot know which will prove good or bad, that we may baptise or not baptise them.

2 In a partiall collection for all infants so dying; in this sense Christs words would import, that all such go to heaven, and so it would not fol­low that they should bee baptised, because wee know not certainly which will dye or live, and therefore though the dying infant go to hea­ven, yet can no Minister baptise it, because he cannot know infallibly that it will dye till it be dead: nor hath the Minister any such command so to do.

2 Singularly, Little children or infants are to be taken singularly, or indivi­dually, for some infant or infants which were then brought to Christ, whom Christ as God, knew to be elect; and of these our Saviour speaks, and not indefinitely of all infants, when he saith; whosoever shall not receive the Kingdome of God a little childe, shall not enter into it. And that Christ so meaneth, his speech appears, by Mark. 10.14. Luke 18.16. where the words are, [...], horum, hujusmodi, of these, such like, is the Kingdome of God, Christ pointing at them in respect of their [Page 40] humility and election to grace and glory,Reader, there be­ing a mi­sta [...]e in the fore­going in­stead of infants, re [...]de, hu­militie. not of their infancie, for many infants never receive heaven, and except we receive the Kingdome of glory as that little childe or children, we shall never enter into it.

Yet doth it not follow, that because Christ revealed his fathers eter­nall love and good will to some infants that were brought unto him, and that heaven belonged to them, that therefore it should belong to all in­fants in generall, or to all infants of godly parents, many whereof grow up and prove wicked. But all that probably followes is, that as those in­fants that were brought to Christ, received heaven of free guift, as the word [...] to receive signifies (as was shown before) so all that come to heav [...]n, must receive heaven in the like manner of free guift, if ever they mean to come hither.

Mr. M. pag 15. Obj. 8. Acts 2.38.39. when Peter exhorted his hearers to repent and be baptised, he useth an argument from the benefit that should come to their posteritie; For the promise is to you and your children. Or as o­thers frame the argument; As it is to a godly man, so is it to his children, but the promise belongs to a godly man, therefore it belongs also to his children.

Answ. 1. The word children doth signifie in Scripture men, Mark. 10.44. the disciples are called children, [...], Children, how hard is it for them that have ri [...]hes to enter into Gods Kingdome, Joh. 8.39. If ye were Abrams children, you would do the works of Abram. Yea, the diminitive [...], is attributed to men, Gal. 4.19. My little children of whom I travell in birth till Christ be formed in you.

2 This place is not a promise, but a proffer of a promise, to persons not actually converted, but in a way of conversion, vers. 37. they cry out what shall we do to be saved? Hence Peter tels them, vers. 38.39. what they should do, and after he had this and testified with many other words, vers. 40. they beleeved. vers. 41. Hence we cannot alledge, as it is to a godly man so is it to his children, because these men were not yet converted persons.

3 If there were any promise then, it must be either remission of sins, or the guift of the Holy Ghost, which must be made to godly men and their children. Had it been any other promise save remission of sins, it had not been a salve for the sore of a guilty conscience. vers. 38. But this cannot be, because many children of godly persons prove wicked, which if they do, having formerly had a promise of remission of sins, and of the holy Ghost, then, 1. either God fals from his promise, which is blasphemy to say, or 2. the childe is faln from grace, having formerly had the Holy Ghost, but is now wicked.

4 This promise was no more to these that were pricked at their heart, [Page 41] then it was, to them that were farre off, vers. 39. The promise is to you, and to your children, and to all that were a farre off, whether a far [...]ff from you as the G [...]ntiles, or a farre off, from the promise, as men in the naturall state, to them that are afarre off, as many as the Lord our God shall call.

The Apostle doth n t as the obje [...]tor supposeth, use an argument to his hearers to repent and be bap [...]ized, from the benefit tha [...] should come to their posterity, but answers a question which troubled consciences pricked for their [...]illing the Lord of life, made, viz. What shall we doe to be saved? to whom Peter said, repent, and be baptized in the name of Christ, so re [...]ission [...] sinnes, they farther scrupled, what ground have you for this? to whom Peter propounds the universallity of the pro­mise viz.

It is [...]o you, to your children to all that are a farre off, even as many as God shall please in time ffectually to call.

They further scrupled we have contracted guilt on our children, by wishing Christs blood to be on them as well as our selves; to this Peter saith the promise is to you and your children.

6. There was none in that place was baptized, but they that gladly received the word; as appeares, vers. 41. It is not said they and their infants, or children, but onely they that gladly received the word.

Obiect. 9. The parents faith is sufficient to receive baptisme.

Answ 1. The iust must live by his owne faith, Hab. 2.4. The righteous­n [...]sse of the righteous sh [...]ll be upon him, Ezek. 18.11.

2. What did Isaacs faith profit Esau, or Iehosophats faith Iehoram?

Object. 10. Baptisme and circumcision are essentially the seales of faith, Rom. 4 11. Therefore baptisme succeeding in the roome of circumcision, ought not to be denied to infants, although it be the baptisme of faith, and rep [...]ntance.

Answer.

1. We deny that Circumcision was an universall seale of faith, but was onely an individual seale, of the individuall faith of Abraham, as ap­peares out of the text.

2. [...] The word translated seale, signifies a signe in the first place; [...]t also signifies a marke seale upon any thing, to know it is as well as a seale, and so the meaning may be, God would have Abraham circumcised as a note of his faith, and a memoriall and eternall monument of his fame, that he was the first circumcised person of that nation, yet doth it not hence follow that it was the seale of the righteousnesse of faith, either to Abraham, or his seed.

3. Suppose Circumcision were the seale of faith absolutely, and were [Page 42] administred to the Jewish infants, yet was it so done, because it was so commanded of God; in like manner, the baptisme of faith and repen­tance were to be administred to infants, if it were so commanded in the Gospell, but there is no such thing commanded.

4 Abram received not the seal of the Covenanant before he first be­leeved, now we are the spirituall sons of Abram as believers, not as car­nall discending from his loynes; therefore we ought first to believe be­fore we receive the seal of the new Covenant.

5 Should we grant the argument, yet hence none should be baptised but those that were grown persons, and had the righteousnesse of faith as Abram had at this time when he was circumcised, neither of which are compatible to infants of dayes: Its absurd to think that baptisme should succeed circumcision in respect of infancy, which is not here mentioned in the text, nor now was not the age of Abraham; and yet that it should not succeed it in what is mentioned in the text, that is, in being a seal to the righteousnesse of faith or grace received in an adult person.

6 The scope of the place is this, viz. As the Apostle had given a com­fort to the beleiving uncircumcised Gentiles, that by the example of the same righteousnesse of faith, which was reckoned to Abram in uncir­cumcision, righteousnesse should be reckoned to them, vers. 9, 10. So he gives a consolation not the barely circumcised, But to the believing Iewes who walke in the steps of Abrams faith, vers. 11.12. That in like manner righteousnesse should be imputed unto them. But what doth this con­duce to the baptising of infants?

1 Cor. 7.18. Obj. 11. Holy persons are to be baptised, but infants are holy, ergo.

Answ. 1. To the proposition I answer;

1 Holy persons endued with a holinesse known to the Church, ought to be baptised, but the Apostle here speaks of an outward holinesse, com­mon to the Reprobate as well as the Elect; for such a holinesse we see Heb. 9.13. The bloud of Buls sanctifieth to the purifying of the flesh.

2 To the assumption I answer;

1 Children in this Text are not holy with an holinesse distinct from Idolaters, as appeares in the repetition of the word sanctified.

2 Though they were holy persons, yet are they not to be baptised;

1 Because there is no command for baptising of them.

2 Because this holinesse must be either inward and inherent, which is unknown to the Church, and so the Church hath nothing to dispense baptisme; or else it is outward, and so the Church cannot dispense bap­tisme, because baptisme is not a signe of outward holinesse, but of the fellowship which the Church judgeth the baptized person to have in the death, buriall, and resurection of the Lord Jesus; Here is a full answer [Page 43] to the argument, and I need not meddle with what holinesse is here meant. Yet will I speak a little of it, supposing that my answer given al­ready is sufficient, should I say no more.

To open which, consider these things;

1 The occasion of these words. Some Corinthian Believers scrupled, whether they might live with their unbelieving yoke-fellowes? vers. 1. compared with vers. 12. To this the Apostle saith, Let not the Believer put away the unbeliever.

2 Of what holinesse doth the Apostle speak of?

Answ. I will show;

1 Negatively, of what holinesse the Apostle did not speak of.

2 Positively, of what he doth speak of.

1 Negatively, he speaks not of any covenant holinesse which we par­take from Abram.

1 Because it doth not agree with the context; for the question was not, after what way man woman or childe become holy? But whether a Believer or an unbeliever might live one with another in marriage? To which the Apostle answers affirmatively, they might live together; and gives a reason vers. 14. For the unbelieving husband is sanctified in the wife. This word For, tels us it is a reason.

2 If the childe be holy with a covenant holinesse, then is the wife holy with covenant sanctification; so the wife though a Heathen, be­longs to the Covenant of grace.

3 If there should be any covenant holinesse conveyed to Gentiles, it must be by our being Abrams seed; but this is onely by faith, Gal 3.29. If ye be Christs, then are you Abrams seed.

2 Positively: What holinesse is here meant.

Answ. A civill holinesse:

1 Of matrimoniall institution, wherein God appointed man and wife to live together, which is called, a Holy State; in opposition to fornica­tors, 1 Thes. 4.4, 5. Possesse his vessell in sanctification, not in the lust of concupiscence.

And also, because of the holy person who instituted it, and the holy end whereto it was instituted.

Reasons why this holinesse is here meant;

1 It agrees with the context, he bid them dwell together, vers. 12. Now what more favourable reason can there be to the binding of a Believers conscience, then Gods institution.

2 Because such an holinesse must be meant, as could befall an unbelie­ver, for the unbelieving man or woman is sanctified with his holinesse, and yet remaines a privative unbeliever, that had not acknowledged the [Page 42] [...] [Page 43] [...] [Page 42] [...] [Page 43] [...] [Page 44] faith in an hi [...]toricall a [...]sen [...], now a covenant holinesse could not befall such a person, being every way a stranger from the covenants of promise, but a holinesse of matrimoniall institution, may well befit such.

3 Because this holinesse hath a proper influence upon the children, to make them in some sense holy, Mal. 2.15. The children of one man and one woman, are called a godly seed; So the Apostle here argues from contraries If your marriage w [...]re not holy by Gods institution, then your children born in the bloud of marriage were unholy; but you have no thought of putting them away or leaving them, therefore must you think your own marriage lawfull, which make [...] your children so to be. For the rise of this Corinthian scruple no man can tell the ground of it, therefore in vain do they carry it to the time of Ezra; The Text is silent of the rise of it.

4 Whereas some Corinthians scrupled living with an Heathen yoke-fellow, the Apostle shewes that they might live lawfully together now, which they could not do under the Law, Deut. 7.4. If [...]he Jewes had ta­ken wives among the Heathen, they were to put them away. Ezra 10.3. But now under the Gospell it is otherwise, Acts 10.15. A Heathen was now clean to a Christian.

2 Holinesse that may be meant is a holinesse of education; when the believer and u [...]believer lives together, the children are in a way of be­ing brought up godlily, whereas if they part one from another, the un­believer will be apt to get some of the children, and then they will not be brought up holily. And so Estius and Gorranus (otherwise) that is to say, if you depart one from another (your children) now born (should be unclean) that is remain in unbelief, following the greater part; which then were unbelievers: (but now) if you remain together (they are holy) that is, they are in a way to become Christians.

(Again we deny the consequence, for those 1 Cor 7.14. were not ho­lier then those infants brought to Christ, Math. 19.14. yet would not Christ baptise them, for Christ baptised not: Joh. 4.2. and if those that had right to the Kingdome by Christs own confession were not bapti­sed, much lesse others.)

Obj 12. The holinesse of Abraham, Isaac, and Iacob, redounded to their posterity, Rom. 11.6. If the fi [...]st fruits be holy, the lump is also holy. There­fore Christians being taken into the same body, the same holinesse will befall all their posteri [...]ie.

Answ. 1. If it were granted that there were such an holiness [...] in Chr [...] ­stianity, yet should not their infants be baptised, because the females of the Jewes were partakers of the same holinesse, yet were not circumci­sed; for want of a command.

[Page 545]2 It should thence follow, that there should be a Catholike visible Church, into which the Gentiles should be planted.

3 The Gentiles are not planted into the root but onely by faith; there­fore not the unbelieving Gentiles, but believers among the Gentiles, are planted into Abraham.

4 The Apostle therefore speakes onely of the Jewish off-spring, and not of the Gentiles: And although the Jewes are brought into one bo­dy, and the mi [...]dle wall of partition is broken down, Ephes. 2.14. It is to be understood of believing Jewes and Gentiles, united in Christ by mysti­call union, not by visible Ecclesiasticall dispensation.

5 The root there meant is Christ, and the lump are the multitude of Jewes to be called into the faith of Christ in the last times, which multi­tude shall be all holy, because Rom. 11.26 27. All Israel shall be saved, and the deliverer shall turn away ungodlinesse from Iacob, Esa. 16.17. I will make thy Officers peace, and thine exact [...]rs righteousnesse, and vers. 21. Thy people also shall be all righteous.

Quest. Whether by first fruit and root, are meant Abraham, Isaac, and Iacob, and by the lump and branches their posterity? Or whether by first fruit and root are meant Jesus Christ, and by the lump and bran­ches the Iewes in elect to salvation to be called home.

Answ. By first fruits are meant Christ, &c.

1 Because Abram, Isaac and Iacob, are never in Scrip ure called by these names of first fruits and root, and their posterity by the name of lump, and seldome by the name of branches: But Christ and his body the Elect, are called by this name, 1 Cor. 15.20. He is b [...]come th [...] f [...]st fruits of them that slept. So Christ is called a roo [...], Esa. 53 2. Apo [...]. 5.5 [...] 22.16. and the Elect are called branches, Ioh. 15.5. who are said to be rooted in Christ, Colos. 2.7.

2 The root and branches, the first fruit and lump, must be of the same kinde, but Abram and his posteritie are not of the same kinde; his poste­ri [...]y being many of them wicked: But Christ and his body mysticall are of the same kinde, having the graces of Christ communicated to them.

3 The lump and branches meant here, are such as are holy persons; but what holinesse can there be in the fleshly seed of Abram, being now in a state of rejection, that they can truly and properly be so called?

So ORIGEN; As well the first fruit as root is no other but CHRIST: Because every man that is saved, is planted into this root.

Object. 13. 1 Cor. 10.1 They were all baptised unto MOSES, in the cloud and in the Sea. Now their baptisme was a Type of our bap­tisme.

[Page 46]1 The scope is, that the Corinthians should not rest in outward privi­ledges, seeing diverse of the Iewes had outward priviledges, and yet God was to well pleased with them.

2 To understand the place, looke Exod. 14 We shall see this baptisme was Metophoricall because it was without water, vers. 21. The Lord caused the sea to goe backe all that night, and made the sea dry land, and vers. 22. The children of Israel went into the midst of the sea upon dry ground: so that the Israelites were Baptized spiritually in the cloud and sea, because for the miracles which they saw in the cloud and sea, they be­leeved, we see there unbeleefe vers. 11.12. Because there were no graves in Egypt, hast thou taken us to die in the wildernesse? and vers. 19. We see the pillar of the cloud stand behinde them, and vers. 20. It was a cloud and darknesse to them, but gave light to those, and vers. 21.22. Moses stretched out his hand over the sea, and the Lord caused the sea to goe backe all that night and made the sea dry land, and the children of Israel went into the midst of the sea and the same sea swallowed up the Egyp­tians, vers. 23.24.25.26.27.28. When they saw the cloud, thus over them, and the sea giving them passage, its said, vers. 31. The people feared the Lord, and beleeved the Lord and his servant Moses, So that their being b [...]ptized is Metophoricall, as Mat. 20. Can ye be baptized with the baptisme I am baptized with. They were baptized, that is seeing the cloud over them a signe of Gods presence, and the sea thus divided they were Baptized, that is clensed from their ignorance security impenitency and unbeleefe.

2 If baptizing unto Moses were a type of our Baptisme, and that as all were baptized then, so all should be Baptized now, then Manna the spirituall food they eat, and water out of the rocke the spirituall drinke they dranke, should be types of the Lords Supper, and in the same latitude, and so all persons must be admitted to the Lords Supper, as all Israel were to the eating of Manna, and drinking water, but our godly brethren among the Paedobaptists doe generally explode this, therefore the other, the thing typified by the Manna and rocke, was not the Sacra­ment of the Lords Supper, but Christ, they dranke of that spirituall rocke (Sacramento tenus as Austin speakes) which followed them, and that rocke was Christ; it hath been an errour as I suppose to make one type to typifie another.

3 Whereas some bring this place to prove thousands of infants were Baptized in the sea; I aske whether the Baptisme of Christ, and the Apostles were instituted under the old Testament? If not then in vaine is this alledge.

Object. 14. Lydia, and all her family was Baptized, but it is not said her family beleeve, therefore its lawfull for persons to be baptized, although they doe not beleeve.

Answ. 1. Lydia, and her family were baptized as Christ commanded, else Paul had contemned an ordinance of God.

2 Its absurd to Baptize any one in the faith of their master or mistresse: I ask those that hold infants baptisme, whether they would baptize all the servants of a Turke if he should beleeve, though the ser­vants did not beleeve.

3 Hard Scriptures are to be expounded by easie, Nehe. 8.8. But in the same chapter, the Jailour and all his house beleeved, and then were bap­tized, Acts 16 32.34. [...]8.8.

Object. 15. There are but two kingdomes, families, cities, housholds,Mr. M. page. 9.14. vers 2. Gods and the devils, if infants be not of Gods family, King­dome houshold, then are they of the devils, which is uncharitable to thinke.

Answ. 1. Its true in respect of election, and reprobation, there are but two Kingdomes families, and to one of these all infants doe belong, but election and reprobation being secret things there, no Church can tell whom elect or reprobate, that they may receive one infant and refuse another, and without grounds of receiving they are not to dispence this ordinance, Acts 8.37.10.47.

2. The objection places all infants in one state, that they are all either of Gods kingdome or Satans kingdome, whereas the Scripture places them of two severall kingdomes, as we see in Jacob and Esau, Rom, 9. and the greater number grow up and go the broad way.

3 But if by kingdome, city, family, houshold, they meane the visible Church, and then if because infants are not of this, then are they of the devils kingdom; we deny the consequence, for first many are of this king­dome who are notwithstanding of the devils kingdome, as Ishmael, Magus, 2. Many are not of this kingdome, who yet notwithstanding are of Gods kingdome as Iob, and Iacob, before he was borne, and had done either good or evill, before he was circumcised, nay borne, it was said Iacob have I loved, and so he belonged to Gods Kingdome of glory, yet was he not of any visible Church, as being uncircumcised.

Obiect. 16. As the childe is borne free by the fathers freedome,Mr. M. page 15. and o­thers. so if God take the father into Covenant, he takes the children in with him, and if he reject the parents the children are cast out with them. As the son of a Priest, or Levite, the son of a state officer, by birth hath right to his fa­thers office, so in this case God takes the father and children into the same Covenant.

Answ. 1. There can no argument be drawen from symbolicall divinity.

2. No childe of a beleever is borne in the same priviledge of adoption wherein his father is invested as he is a childe to such a father, for them all [Page 48] the children, would be so borne, if by covenant, we meane the cove­nant of grace, no beleever is borne in this, being we all are by nature the children of wrath, much lesse can the children be borne in any such cov nant.

But if the objector meane it of some ou [...]ward covenant, that is in­ [...]ig [...]tment to Church priviledge, that by the fathers inrightment hereto, the child should be inrighted, I answer first they must show some copie that by the fathers inrightment in Church priviledges, all his children ar [...] inrighted, for that Acts 3.38. and Gen. 17.7. we have answereed be­fore; beleevers under the gospel are Abrahams seed, Rom. 9. Gal. 7, 29. Not children of beleevers of whose being Abrahams seed, the scripture speakes not a word.

2. If by this outward Covenant, the children by Gods taking the the father into covenant, be inrighted into the church priviledge of baptisme, then are they in righted into the Church priviledge of the Supper being there is, one communion in both, and so by consequent are inrighted, to that which brings judgement to many of them which are wicked.

3. Baptisme is not a signe of any such inrightment but of our fellow­ship with Christ, in his death buriall resurrection.

4 For these three instances of a childe being free by his fathers free­dome, and the son of a Levite, to be a Levite, and the son of a state of­ficer to succeed in his fathers office; they had patents for these, either in divine writ or humaine ordinances: now let these objectors produce if they can, that there is any patent in scripture, that the children of those beleevers, whose parents pertake in ordinances, shall also pertake therein, that the children of him that is baptized shall also be baptized.

Obiect. But the children of all them that were circumcised, were also circumcised.

Answ. 1. All the children were not, onely the males; see, Answer. 1. and 2. objection.

2. That the children of circumcised lewes, were circumcised; it was because it was commanded of God, Gen. 7. let us see the same com­mand under the gospel, that the children of all them that are baptized shall be baptized, and we will obey it. We see contrary, Acts 2.41. Acts 8.12.

Obiect. But Baptisme succeeded circumcision, Col. 2.12.

Answ. We have answered to this before, that it succeeds nor in re­spect either of subject, or signification: See the full answer to the fourth objection.

5. It infers an absurdity, vers. 2. that a christan should beget a christian, [Page 59] or else a person inrighted to the seale of christianity; which is in effect the same, whereas he begets him as a man, not as a Christian; and the scripture speakes of all, that they are by nature the children of wrath: Eph. 2.3. Many have defended the traduction of the soule, but no age be­fore this, defended the traduction of christianity.

Ob. 17. Luk. 19 9. As soon as Zach. profest the faith of Christ, the Cove­nant of salvation comes to his house, forasmuch as he is a son of Abraham.

Answ. All that can be gathered from that text is, that salvatian, or Christ who is called salvation, Luke 2.30. comes to Zacheus or any one that is a son of Abraham: but we Gentiles (Its probable Zacheus was one as being a Publican) are Abrahams sonnes, not by discending from his loines, but by walking in the steps of his faith, Rom. 4.13.

2 Christ speakes not of an outward covenant holinesse, that comes to the house by Zacheus his being a son of Abraham, but of salvatior; which came not to every person in the house, but onely to the house; which it did as soone as [...]acheus entertained Christ joyfully, though never an one else in the family should receive him.

Object. 18. Rom. 11.28. The Jewes are beloved for the fathers sake; therefore we may farre better in outward priviledges, for our godly fore­fathers sake.

Answ. The Apostle speakes onely of the Jewes to be called home into state of grace in the last time what is that to us Gentiles?

2 Suppose there were any such promise made to us Gentiles as may be alledged from Gods shewing mercy to thousands we may for our forefa­thers sake pertake in other priviledges; as the fatnesse of the earth, and yet have nothing to do with ordinances: If spirituall mercies be meant to a 1000. generations, its onely on this condition; if we love him and keep his commandements, not because we are discended lineally of such as did love him and keep his commandements.

Object. 19. We read of whole housholds baptized, as Lydia, the jaylour Stephanas, its probable there were some infants.Mr. M. pag. 40.

Answ. 1. For Lydia, there is no mention made of her being married much lesse of her having children; but rather we may gather the con­trary: first, because she was so importunate with the Apostles, persons so generally hated, to come into her house, Acts 16.15. If ye have judged me to be faithfull to the Lord, come into my house; and she constrained us: had she had an husband she durst not have brought them in, the magistrates being so incensed at them, that they rent off their clothes, verse 22.

2 Those that were in Lydias house were capable of consolation, vers. 40. and they went out of the prison and entred into the house of Lydia, and when they had seen the brethren they comforted them, and so departed.

[Page 50]2 For the Iaylours family its said expresly; That he and all his house beleeved in God, Acts 16.34. therefore there were no infants.

3 For Stephanas who was a Corinthian, he was baptised and all his houshold, 1. Cor. 1.16. But it plainly appears th [...]re were no infants in his house. 1 Cor. 16.15. I beseech you brethren, you know the house of Ste­phanas that it is the first fruits of Achaia, and that they have addicted them­selves to the ministery of the Saints. The house did give themselves to serve the Saints, therefore there were no infants there.

2 It is not like they had two severall kindes of baptisme in Corinth; Now for the manner of baptizing the Corinthians, it is set down, Acts 13.8. Many Corinthians hearing, believed, and were baptised. First heard, then believed, then were baptized.

3 The Scripture still speaks of children, when there is occasion; As Exod. 12, 37. The chilren of Israel journeyed about 600000. men, besides children. Deut. 1.39. Your little ones which you said should be a prey, and your children that had not done good or evill. So Ion. 4.11. Mat. 14.21. They that had eaten were about 5000. besides women and children. Strange then that the Holy Ghost should never once mention children, at the bap­tizing of men and women.

Mr. M. [...]bid.For other Baptised housholds there are none in Scripture; Cornelius his house feared God, but he was not yet instructed in the Messias as already come, Acts 10.4. much lesse was he baptised in the name of Christ. [...]. So whereas some alledge Narcissus houshold, 1 Cor. 16.11. Theres no mention of houshold in Greek, but it may be friends or kindred; and so for Aristobulus houshold, 1 Cor. 16.10. there is no mention of house­hold in Greek, but the words are the same with that of Narcissus word for word.

Object. 20. Baptisme of infants is not forbid in Scripture, therefore its lawfull.

Answ. 1. That worship is forbid, which is not commanded: And condemned Col. 2.23. Mat. 15.9. In vain do they worship me, teaching for doctrines the commandements of men. Deut. 12.32. Y [...] shall not adde thereto, nor take therefrom. 1 Reg. 12.23. Ieroboam is condemned for devising the time and place of worship other then God required. So Esa. 29.13. Ier. 7.31. Hos. 13.2.

2 As in the time of circumcision, they that were not exprest in the command or circumcision were excluded, because they were not exprest; as the children of the Heathen, and the females of the Iewes: Though it were no where said thou shalt not circumcise a Heathen, or one of thy own females. So infants are excluded, because they are not in Christs commission Mat. 28.19. Mar. 16.16. Though it be no where said, thou shalt not baptise infants.

[Page 51]3 The Scripture in so many words doth not condemn prayers for the dead, the baptismes of Bels and Ships, the ceremonies of the Church of England, but where it condemnes Will-worship, it condemnes these.

4 They cannot have faith in the death, buriall, and resurrection of Christ, therefore they are excluded, Rom. 6.3.

Obj. 21. But here is no alteration of the worship,Virtus at integ [...]a causa, vitium ex qu [...]libet defectu. but onely of the sub­ject; for the manner of baptising is the same.

Answ. The change of the subject makes it Will-worship; because herein we go from the will of that one Law-giver, who wils that onely believers (whose sins in the judgement of charitie are forgiven) should be baptised. Acts 22.16. And now why tarriest thou? arise and be baptised, and wash away thy sins, calling on the name of the Lord.

2 Those that defend infants baptisme, would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians, and that upon this ground, be­cause they are not fit subjects? The like conclude we from the baptising of infants, as be [...]ng not fit subjects, as not having faith, not so much as in profession.

3 Its an essentiall point in worship, that the subject be right. Pro. 15.8. The prayers of a wicked man for the matter, may be better then the prayers of a childe of God. But for want of a right subject, they are abo­mination.

Object. 22. To whom the inward grace of Baptisme doth belong,Mr. M. pag. 41. to them belongs the outward signe. But infants of believers are made per­takers of the inward grace of baptisme, of the heavenly and spirituall part, as well as grown men; Ergo, they may and ought to receive the outward signe of baptisme.

Sol. 1. We deny the proposition, for inward grace belonged to the godly Iewish women, yet were they not sealed for want of a command.

2 The inward grace of baptisme is remission of sins; which all the E­lect onely pertake of: But no church can tell who are elect, therefore the outward signe doth not belong to them, because many of the Elect can­not make it appear in a visible way, that they have right.

3 Persons may have an invisible right to ordinances, that have not a visible right; as an Elect person (as the incestuous man was) may be justly excommunicate. The Proposition may be granted to be true in foro coeli, but not in foro Ecclesiae; in the court of heaven, not in the court of Chur­ches; in respect of invisible right, yet not in respect of visible; and yet it will not be true so: For Churches are to dispense Ordinances according to visible right onely; and this is but as in courts of men, if any one lay claime to estates or lands, they must first show their right to them by [Page 52] their evidence, before they can have any seale in that Court to authorize them thereto. So is it in this case, Act. 10.47. Can any man forbid wa­ter that these should not be baptized which have received the holy Ghost, q. d. Baptisme must be administred upon some visible right.

2 To the Assumption, viz. That infants are partakers of the inward grace of Baptisme, of the heavenly and spirituall part, as well as growne men: I Answer,

1 If we understand it of all infants that live in Protestant Churches; its manifestly false, for abundance of them prove wicked.

2 If we limit it to all infants of believers, it is as false; for if all such be partakers of the inward grace of Baptisme, and of the heavenly and spirituall part, then many of them after proving wicked, must needs fall from the inward grace of Baptisme, which is putting on of Christ; Gal. 3.27. And the fellowship with Christ in his death and buriall, Rom. 6.3, 4. or else, God must fall from his promise, in making them our parta­kers of the heavenly and spirituall part, and now taking it from them.

3 If we limit it to some infants of beleivers, that they are partakers of the inward grace of Baptisme, of the heavenly and spirituall part, and therefore may and ought to receive the outward signe of Baptisme; I an­swer, no Church is able to put a difference betwixt those some that are partakers of the inward grace, and those that are not; if any man could tell us who they were it were, something, but this is impossible: the right of these persons being invisible, it is absurd to put a visible sign thereto.

4 These some that are partakers of the inward grace of Baptisme, they are only partakers of it in respect of election, but not in respect of actuall conversion; according to which, or the profession thereof, the Chur­ches are to dispence Ordinances.

Mr. M. p. 6. Obj. 23. There are three great mischiefs goe along with denying in­fants Baptisme; as First, they reject the observation of the Lords day.

Answ. We deny it, and the generality of those that are against infants Baptisme, receive it, observe it with as due observation, as those that accuse them indeed; for the Jewish Sabboth over-commanded by God, it is put to an end, Colos. 2.16. else it stands in force yet; and that being put to an end, we observe the Lords day from the Apostles example, and the mor­tality of the fourth Commandement, which requires one day in seven.

2 It is objected, the teachers of this opinion, whereever they prevail, take their Proselytes wholy off from the Ministery of the word.

Answ. I know the contrary, among many persons that are in Church­way.

2 It is not these teachers that take off others, so much as the Preachers of infants Baptisme; for these by praying and preaching against things [Page 53] which these you call Anabaptists practise, they cause them to withdraw themselves, unlesse you would have them to be present at such worship, as they neither love nor can say Amen unto.

3 If you would in your severall Presbyteries, consent to forbeare these doubtfull disputations, both in your Sermons and prayers, the persons you so accuse would not onely be willing to heare you, but ac­count it a mercy to pertake of your gifts; which wee desire to acknow­ledge and reverence.

3 Object. This opinion puts all infants of believers into the same condition wi [...]h Turks and Indians. Answ. As the infants of Turks and Christians, dying infants are all alike, free from actuall sin, being onely guilty of originall, why may they not pertake of the same benefit of free grace? why may we not have charitable thoughts concerning the salva­tion of Turkish infants? seeing we know nothing of their damnation: and we read not of any one in Scripture damned meerly for originall sin, the innocency of all infants so dying, is the same in respect of actuall sin.

But for the consequences drawne upon us from hence, wee deny: As First, all of them are damned who dye in their infancie, being without the Covenant of grace, having no part in Christ; or all of them are sa­ved having no originall sin:Mr M. Ib [...] For their damnation wee know nothing of it, for their salvation wee charitably hope it, though they come into the world guilty of originall sin: for what hinders, but they may bee sa­ved through the presentment of the satisfaction of Christ to the justice of God for originall guilt, or some other way unknown to us; and whereas for alleadge against this,M M [...] that hereby we carry salvation by Christ out of the Church. Answ. Where is there any limitation, that the free grace of God shall goe no further then visible Churches?

Obj. 24. There is no expresse command,Mr. M. p. 34. 35. no example in the New Testa­ment of womens receiving the Lords Supper, no expresse command for rhe celebration of a weekly Sabboth.

Answ. First, that woemen received the Lords Supper appeares,

1. From example, Act. 1.14. where the Virgin Mary and other wo­men were gathered together, and these women, together with the rest of the disciples, were altogether in one place, and so Peter preacheth, cap. 2. 1. & v. 42. they continued stedfastly in the Apostles doctrine and fellow­ship, and breaking of bread, and in prayers, & v. 44. Its expressely said, that all that believed were together. 2. It appears from command, 1 Cor. 11.28. Let a man examine himselfe, and so let him eat; the Greek word sig­nifies a man and a woman, the word is [...], a word of the commune [...]ender; as appeares, 1 Tim. 2.4.5. there is one Mediatour betwixt God [...]nd man, and woman, there is the same word used, Gal, 4.28. there is nei­ [...]her male nor female, but ye are all one in Christ.

[Page 54]3 It appeares from reason, there is one and the same communion in baptisme and in the Supper, now women were baptized, Acts. 8 12. They were baptized both men and women, therefore they also recived the Lords Supper.

Mr. M. Ib d.2. There is no expresse command, for the celebration of a weekely Sabbath.

Answ. 1. If their be no command, there is no observation due, Mat. 28.20. Teaching them to observe all things that I have commanded you; if there be no command, there is no observation due.

2. But the Sabbath is commanded indeterminately in the fourth commandment, which commands us to observe the day of Gods rest. Now, being the first day of the weeke, is the day of Gods rest, we ob­serve it, though not in such a way as the Jewes were wont to observe their sabbath, because no command can be brought to affix the rest of the Jewish sabbath on the Christian Lords day, yet in such a way we from the command observe it, that in it we may have communion with God in prayer, and hearing and receiving the Supper, meditation, workes of charity, &c.

We should desire in the bowels of Christ and bond of love, passing by what hard speeches we finde in your writings, not to render us odious to our godly and wise Senators, and other friends, by calumneyes and false reports; which we hope are no wayes of your inventing, but yet through too much credulity of your receiving, in as much as we finde the same in sundry of your printed bookes.

Mr. M. [...]b. d.For those other exceptions; as first, that there is no expresse re­ceiving of the Lawes concerning the forbidding degrees of marriage.

Answ. Yes, there is not onely a prohibition of having ones fathers wife, 1 Cor. 5.1. But also of having one brothers wife, Mark 6.18. Iohn told Herod, it was not lawfull to have his brother Philips wife, Mat. 14.3. Now these incestuous relations, having no other prohibition then those other mentioned, Levit. 18. The same commandment that forbids the one, doth also forbid the other.

Mr. M. [...]b d.So when its alledged, there is no expresse command against, Poligamy, in the new Testament the contrary appeares, Mat. 29.5. They twain shall be one flesh, 1 Cor. 7.39. If her husband be dead, she is at liberty to marry to whom she will, onely in the Lord she is free to marry to another, but not till her husband be dead, Rom. 7.3.4. If while her husband liveth, she be married to another man, she shall be called an adultresse, 1 Tim. 3.12. The deacon must be the husband of one wife, by which is condemned the taking of more wives at once, not second marriages.

Mr. M. Ib.So its alledged, that there is no command, nor example, that the chil­dren [Page 55] of those that are beleevers should be baptized when they are growne men.

Answ. Its true, if they be onely growne men there is no command nor nor example to baptize them, but if they beleeve, there is; Mark 16.16. Whosoever beleeveth and is baptized, &c. also Mat. 28.19. all are to bee baptized that are made disciples, if the children of unbeleevers are to be baptized when they are growne up, and are beleevers, then surely the be­leeving children of beleevers cannot be excluded.

Object. 23. The denying infants baptisme, is contrary to the practise of all the Churches, and casts an aspertion upon them.

Answ. 1 I have heard otherwise, that there are Churches in Transil­vania, and Holland, that so practise.

2 We finde the History of the Acts of the Apostles, and the first 300. yeers, well nigh if not altogether cleere for us; as hath been shewed be­fore.

3 All the Churches erred for many 100. yeers, since the times of the Antichristian apostacie, not onely in smaller matters, as about Church or­derer, but in point of the masse, justification by works, transubstantiation, judge of the faith, &c. In receiving infants to the Lords Supper, for 600. yeers together, as was showen before, Apoc. 13.3. and all the world wondred after the beast.

4 They have I supposed erred (I meane the Protestant, consisting of Lutheran and Calvinian Churches) in the particulars since the reforma­tion, which I should be loth to risse but that onely the matter comes in competition with Gods glory.

1 In retaining the baptisme which they had from the hands of Popish priests, in the time of the deep abomination, which they could never re­tain without acknowledging the Romish Church, to be a true Church, and their priesthood to be true, and their ministers to be the ministers of Jesus Christ.

2 They erred, in that the elders of the Churches received all sorts of per­sons to baptisme, upon a supposed covenant holinesse, derived from the parents, which were Idolaters in the grossest Idolatry, for many a hundred yeers.

3. In that elders, members, and the whole Church (as they are called) did agree that the Church should be divided by parishes, making coha­bitation or dwelling together in such a parish, a sufficient inrightment to Church priviledges; till the other day almost the independent Churches (though) improperly so called began to espie out this abomination.

4 They have all erred in a wrong matter, in that they have taken the whole profane world, that lyes in wickednesse into them, and made [Page 56] wicked men that are strangers from God, hereby to dreame of a com­munion with him and them; till the other day this abomination began to be discovered.

5 They have erred in the continuation of Episcopacy, for so many 100 yeers, though in some places, the name is now changed into Superin­tendency.

6 I will speake little of the mutuall invectives of the Lutherans against the Calvinists, and of these against the Lutherans, even in the publike assemblies; yet could I never read of any of the ministers censured for this great violation of charity, nor of the power of compulsion, which hath been given to the civill magistrate over consciences, whereby the weaker party have been compelled to see, with the stronger parties eyes, and to subscribe to their conclusions, the promises whereof they never heard; or else if they refused, then banishment and imprisonment followed, or some such punishment; witnesse the banishment of Molerus, from Wit­temburge, and Zanch [...], from Strasburge, and many others.

5 There is no promise that all the Protestant churches, shall be kept from errour, from the time of Luther or Calvin, or that they shall come into a state of perfection all at once, either in point of doctrine or dis­cipline: we tax it as a brand of Roome to hold the church cannot erre, and we by the same position shall cast our selves upon a desperate rock, of never amending what is amisse.

Object. 26. There are many mischiefes goe along with it, and therefore we ought to abandon this Doctrine of not baptizing infants.

1 There will be a wide doore set open to heathenisme, for a great part of the world, will in time become heathens, seeing many that goe for Christians pertake of nothing in christianitie, but their baptisme.

Answ. 1. This will be no damage, but benefit to christianity, in that many that live the lives of heathens under the name of Christians, will be discovered and seeme as they are, so the name of God will be kept from blaspheming by these, whose infant baptisme saith they are Chri­stians, when they are only artificiall christians.

2 This will overthrow parishes, or Parochiall churches.

Answ. True, and I thinke it comes neerer the Apostolicall institutions, wherein calling out of the world by beleeving and repenting, did make a person capable of baptisme,Tho [...]n­di [...]e. of the primit [...]v go­v [...]nment of c [...]u [...]c [...]es. pag. 16. 17 and so to become a member of a church; not onely the Apostles, but after them Apost [...]licall men went to chiefe cities and preacht there, and those in the city, and in the adjoyning parts that came to heare, having their hearts opened became a church; Its plaine (saith one) the Apostles, could not bestow their paines on all places: hence, reason required they should labour most to plant the faith in the [Page 57] most populous places, and common sence and the least knowledge of times, will serve to show that from thence it was propagated through the countries that lay to those cities; halfe the citie of Rome were not christians in Cyprians time, which was long after the Apostles.

For the division of parishes, it is but of late standing, in the depth of Antichrists mists, in which blinde times its very improbable that the mul­titude of men, and women, were fit matter for a Church; I fear me this parochiall constitution, and the large tithes that doe accompany it, are one of the greatest objectons, that hinder the passage of this truth.

3 Though this were truth, yet its now unseasonable, when there are so many divisions.

Answ. It is most seasonable now, had it come at any other time, an Episcopall or presbiteriall power might have crushed it, there were never more times of likelihood, then when men are upon such a generall enquiry for truth, and each man gives his reasons for his dissent from others practise; truth is never unseasonable: I will conclude this with a saying of A [...]brose ad Theodosium Augustum, lib. 5. epist. 29. tom. 3. pag. 109 nihil in sacerdote, &c. There is nothing in a priest or presbiter so dangerous with God, so filthy with men, then not freely to speake what he thinks, seeing that it is written, I spake of thy testimonies before Kings, and was not confounded,

4 That such persons as hold this, are going into deeper errours, and that this is but the entrance, and that God gives up such persons, every where to dangerous opinions.

Answ. This is but one of Satans old juglings; no disparagement to our accusers, I know most that I have been acquainted with, are as sound in the faith as our accusers; free from Socinianisme, familisme, Popery, Arminianisme, or any other doctrine, which is unsound, as our ac­cusers that do accuse us; and shall be ready to give a confession of our faith, if we shall be duely called thereunto, wherein we shall confesse what we hold in opposition to the fore named errours.

5 It is against charity, in making schisme in the Church.

Answ. How is it possible ever to recover the soules of men out of this will worship, but by dividing from the common practise. 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church. God commanded, Num. 9.3. That it should be kept in the 14. day of the first moneth, in the ap­pointed season, and the Jewish teachers and people, put it off to the 16. day, as appears, because the day Christ was crucified on, was the day after his passeover, Mat. 20.19.20 compared with John 18.28. But the day he was crucified on, was the day before the passeover, as appeares, [Page 58] Iohn 18.28.19, 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise.

3. With Luther I say, potius quam aliquid discedat gloriae dei, oceidat non solem pax, sed etiam Coelum & terra, rather then any thing depart from the glory of God, let not onely peace, but heaven and earth fall.

A briefe CATECHISME Concerning BAPTJSME: Drawne from the preceding Disputation.

Question.

WHat is the English word of Baptisme?

Answer. Dipping or Washing; by dipping never doth it signifie Sprinkling.

Quest. What is this Sacrament of Baptisme or dipping, a signe or seal of?

Answ. It is a signe of my death and burying, and resurrection with Christ, Rom. 6.3, 4. of my put­ting on of Christ, Gal. 3.27. and that as by water, I put away the filth of my flesh, So have I the answer of a good conscience, by the death and resurrection of Christ, 1 Pet. 3.21.

Quest. Whether is Baptisme a signe of grace to be wrought in future, or of grace already wrought?

Answ. Or both.

1. Of grace already wrought, Heb. 10.22. Let us draw neer in full as­surance, [Page 59] having our heart sprinkled from an evill conscience, and our bodies washt with pure water, Col. 2.12. Buried with him in baptisme, wherein you have risen again.

2. Of grace to be further wrought, Rom. 6.4. That Christ will give us strength to walke in newnesse of life.

Quest. Who are fit subjects for Baptisme?

Answ. Onely such as beleeve, Acts 8.12, 37, 16, 34, 18, 8. Mat. 28.19. and such as repent, Acts 2.38. Mat. 3.6.

Quest. Why are not infants fit subjects of Baptisme?

Answ. Because they do not beleeve; nor can give any church any true grounds upon which the Minister can administer the Ordinance, nei­ther are they in Christs Commission and therefore are excluded.

Quest. Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith?

Answ. Yes, it would be far better, for hereby the churches would have a right matter, that is, Saints in profession; and persons would be care­full to get knowledge and holinesse, whereas now they are carelesse of of both.

Quest. What mischiefe and hurt comes by infants Baptisme?

Answ. It brings many mischiefes, besides that it fils the Churches with rotten Members, and confounds the world, and the Church toge­ther, it is a groundworke for more traditions, and doth so darken the doctrine of Baptisme, that we cannot know the true meaning of it, when we read of Baptisme in the Scriptures; yea hereby many are taken into communion in baptisme, who are excluded from communion in the sup­per, whereas the communion in both is one and the same.

Quest. How do you prove that there is but one Communion in bap­tisme, and in the Supper?

Answ. Because there is the same thing signified in baptisme that there is in the supper, that is to say, our fellowship with Christ in his death and resurrection. So that all that are baptized into one body are all made to drinke into one spirit, 1 Cor. 12.13. and the same preparations of faith and repentance that are required for the one, are also required for the other, and he that is cast out of the one is cast out of the other, seeing that by excommunication hee becomes like an Heathen or a Publi­cane.

Quest. But what if an infant or any other in their childehood should die unbaptized, are they not damned?

Answ. We know nothing out of the Scriptures of their salvation [Page 60] or damnation, and therefore we must not be too inquisitive, yet may such infants so dying be saved, through the presentment of the satisfaction of Christ,Rom. 5.18 to the justice of God for originall sin, which satisfaction, though it be applied through beleeving, in those that can beleeve, yet may it be applied without in those that cannot beleeve; for else how could any in­fants be saved?

Quest. Do you thinke infants have no faith?

Answ. Yes, they have not faith, for they have not reason to discerne betwixt good and evill, Deut. 1.39. If they had faith, they were presently to be admitted to the supper; Faith is an act of understanding, which com­me [...]h by hearing, as well as an act of the will.

Quest. What grounds have you against infants baptisme?

Answ. Many, but chiefly Christs commission, Mat. 28.19. Where the subjects of baptisme, are those that are made Disciples, and this com­mission is to last to the worlds end, vers. 20. and reaches to every crea­ture that is to partake of baptisme, Mark 16.15, 16.

Quest. Is it not lawfull to baptize persons without they beleeve?

Answ. No, Acts 8.37. If thou beleevest it is lawfull, Acts 10.47. and 16.34. and 8.12. and 18.8.

Quest. But may we not be baptized if we be ABRAMS seed?

Answ. Yes, but we gentiles are onely Abrams seed by beleeving, Gal. 3.7. Know ye therefore that they which are of the faith, are the chil­dren of Abraham, so Rom. 4.16. Gal. 3.29.

Quest. But what think you of them that would make the children of beleevers to be the seed of Abraham?

Answ. They are mistaken, for the scripture speakes onely of three seedes of Abraham; that is Christ, Gal. 3.16. He saith not to seeds as of many, but as of one, and to thy seed, which is Christ. & 2. the carnall Jew. 3. the be­l [...]ever of Jew and Gentile, Gal. 3.28. and they adde a fourth seed of Abraham, viz. The seed or children of beleevers among the Gentiles, a­bout which the scripture is silent.

Quest. But are not the children of Godly persons visibly in the cove­nant of grace?

Answ. No, the covenant of grace is an invisible thing, and we cannot know who are in it, nor have we grounds to judge persons are in it, till we see some profession of holy life, and profession of faith and repentance, which infants cannot make.

Quest. What is circumcision?

Answ. It was an obligation to keep the whole Law, Gal. 5.3. Rom. 2.24. and shewed unto them that it was their duties to circumcise their hearts, Ier. 4.4.

Quest. Whether was it not also a seale of the righteousnesse of faith, Rom. 4.11?

Answ. Yes, to Abraham onely, and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised, then must it not be till they have the righteosnesse of faith as Abraham here had, at least they must have it in profession.

Quest. Whether doth Baptisme succeed Circumcision in the same Office?

Answ. No, Circumcision was to every Male though reprobate; but baptisme onely to the beleever, Mat. 28.19. There being a change of the visible Church and of the Ordinances, this cannot succeed in room therof, nor hath any dependance thereon.

Quest. Whether may not infants of beleevers be baptized by vertue of a covenant holinesse?

Answ. No, for baptisme is not a signe or seal of any such outward holy­nes which may befall reprobates as well as Elect, but it is a signe of death, Buriall, and Resurrection, which the beleever hath with Christ. 2. There is no command for baptizing such, if the Gentiles were so holy, which yet is not proved.

Quest. Whether is infants baptisme forbid in Scripture?

Answ. Yes, where will-worship is forbid, Levit. 10.1. As they that were not in the Circumcision of Circumcision were excluded, because they were not exprest as the males, and females of Heathen; So is it in Christs Commission about Baptisme, they that are not exprest in it, are excluded from it.

But now to answer to questions or cases of conscience about this point.

Quest. WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme, or doubteth there­of, to be present at it?

Answ. No, in no wise, for these reasons.

1 Because the inward man and outward man must not bee divided in worship, 1 Cor. 6.20. Glorifie God both with body and spirit, which are his. Its grosse hypocrisie, when the outward man is at a worship which the heart doth not love.

2 Because by our presence at such a worship, we strengthen and em­bolden others at a false worship, wiles they look on us, as those that wor­ship the same kinde of worship, 1 Cor. 8.10. If any man see thee which hast knowledge, fit at meat in the Idols temple, shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols?

3 Because the person that is present at such a worship, is not able to make any apologie to God, why hee or she is present at such a [Page 62] worship in bodily presence, though he or she reserve their hearts to God: As a mans wife that is taken in an adulterous bed with another man, can give no excuse for her presenting her body there, though she say she keep her heart and affection to her husband.

4 Because in false worship we are not so much as to touch the unclean thing: 2 Cor. 6.17. Come out from among them, and touch not the unclean thing. Now this being an unclean thing in my conscience, I cannot nor must not touch it any way, neither with my affection nor with my bodi­ly presence; but that as soon at any preacher begins to pray for any such thing, I must instantly depart, though it be in his prayer after his Sermon.

5 Because the Martyrs would not give their bodily presence at any such worship as they disallowed; they might have put an end to their sufferings would they have done so, but they durst not: But one of them being at such a worship, cried out; If there be any of the servants of God here, bear me witnesse at the day of judgement, that I do not wor­ship at this idolatrous service. Or words to this effect.

6 Its unlawfull for any Christian, either to allow himself in that which he condemnes, or to condemne himself in that which he allowes: Rom. 14 2. Happy is he that condemneth not himself in that things which he alloweth. But by my presence at such a worship, I condemn my self in that which I allow; my bodily presence allowes that which my conscience con­demnes, and my conscience condemnes that which my bodily presence allowes.

7 The end and scope of Christian actions, should be spirituall edifica­tion, and not the destruction of any; but herein I do not edifie, but cast a stumbling block and an occasion of falling, in my brothers way; condem­ned Rom. 14.13.

8 The actions of Christians ought to be done in faith, that what they do, they may have good grounds that it is pleasing unto God; but to be present at such worship, cannot be done in faith, but with a doubting conscience; contrary to Rom. 14.23. Nay which is worse, with a con­demning conscience, therefore its unlawfull.

9 In all worship, we must be able to answer that question, Esa. 1. Who hath required these things at your hands? But in this worship we must acknowledge that Antichrist or humane traditions, not any precept nor example of Gods word, hath required this: Therefore its unlawfull for us to be present at it.

Quest. Who hath the power of baptising?

Answ. I will not determine this question now, as requiring a tractate by it self; which I purpose to handle at large in time to come; If God permit.

Onely for present, the persons that lay claime to baptise, they are e [...]her ordinary Believers, or Ministers of the Churches.

For Believers, I will no speak any thing now, onely I will cite a say­ing of T [...]r [...]ull. cap. 17. de Baptismo, ad Quintil. edit. la Cerda.

It remainss to conclude the matter, also to warn co [...]cerning the giving and receiving baptisme; the Bishop hath p [...]wer of giving it, then again the Pres­byters and Deacons, but not without the authority o [...] the Bish [...]p, for the honour of the Churcb; which being safe, the peace is safe, otherwise the right were in the people. For that which is equally received, may be equally given — Therefore also baptisme being equally Gods tribut [...], may be ex [...]rcised of all; But how much more doth the discipline of shamefastnesse and modesty lye on the people, that they do not take the Bishops Office. — All things are lawfull, but all things are not expedient. Its sufficient that thou use it in nec [...]ssities of time, place, person, because he shall be guilty of the man that is lost, if he shall forbear to perform what freely he might. This was delivered by him above 1300. yeares ago.

Or else the persons that baptise are Ministers; and these are of two sorts.

First, those that were chosen by the Churches, and were never Mini­sters before; Of these I will not say any thing.

Secondly, they are such as are Ministers now, and were so before; Of these mens power I thus reason; Either the power Ministeriall that was in the former Church state, is true or false; If true then are we Ministers, and have the same power to administer all Ordinances, as being ordained by a Bishop as well as others; if that power were false, then the subject that must receive this power, must be either wicked men or believers, or else Christ hath no subject on earth to receive it; but Christ hath a sub­ject, and these are not wicked men but believers, and these joyning toge­ther, have power to chuse a Pastor to administer ordinances; if a new ordination for such can be had, it is expedient; but if it cannot be had, then election in the beginning of the recovery out of the Apostacy is suf­ficient, provided that the person chosen be guifted, and blamelesse: My reason is, because all Ordinances and Offices, do resolve themselves radi­cally into Believers, in time of a generall Apostacie.

Quest. Whether do you think Baptisme administred in infancy, to be a lawfull Baptisme and sufficient?

Answ. To me it is not; For I think it to be a prophanation of an Or­dinance, for these reasons:

1 Because it is taught by the precepts of men, Esa. 29.13. not by God, Jer. 7.39.

[Page 64]2 Because it was done in a wrong manner, by sprinkling in stead of dipping.

3 Because it is done by an Officer, where there was;

1 A questionable power; the ministers being ordained by Bishops, deemed Antichristian.

2 A wrong matter, to which it is a question whether Christ have com­mitted any Ordinances, Mat. 18. and therefore cannot be an infallible power in the dispenser.

4 Because it is done upon a wrong subject, who is not in Christs Commission, Mat. 28.19. Nor Mar. 16.16. Beleevers and repentants being the subjects therein.

5 Because all the certainty I can have of such a baptisme, is onely con­jecturall, not infallible, whereas the outward signe of Sacrament must be visible and infallible, as the thing signified is; this infant baptisme, I take onely in trust from others.

Quest. Whether is it not lawfull to baptize in one water as well as another?

Answ. It appeares by the Eunuchs speech, that its alike lawfull to baptize in one water as well as another. See, here is water, what doth hinder me? howbeit we finde it in Scripture, administred commonly in rivers, or where there were many waters. Tertul, cap. 4 de Bap. Saith, It is all one whether one be washed in a Pond or in the Sea, in a River or in a Fontaine, in a Lake, or in a Channell; Neither is there any dif­ference betwixt those whom John Dipt in Iordan, and those whom Peter Dipt in Tyber; which shewes the Ancients accounted all waters alike fit for Baptisme.

FJNJS.

An answer to Mr. BLAKE his Arguments.

Objection.

BEleeving Gentiles succeed the Jewes in the Covenant, the Jewes being broken off, the Gentiles are grafted in; by vertue of this in­sition we are branches of the roote Abraham.

Sol. The objector is overtaken in a grosse absurditi [...], to thinke there is some universall visible Church begun in Abraham, into which upon the rejection of the Jewes, the beleevers among the Gentiles and their seed are to be received, for besides the invisible Church the body of Christs misticall, there are only particular Churches under the Gospel, and much more doth he erre to thinke all the members of the Gentile Churches to be taken into the Jewish, and Jewes cast out.

2. He erres in thinking there is some Covenant, into which the Gentiles are grafted in upon the Jewes rejection of it, which should be­long to the Gentiles and their seed, for there is no other Covenant, with the Gentiles now, but that which was Covenanted before the world was, and agreed betwixt the trinity, Titus 1.2. that eternall life should be by beleeving in Christ, and this Covenant never belonged to the body of the Jewish nation, but to a remnant therein, see, Rom. 9.6.7.8. so vers. 27.

3 This insition in the roote Abraham in the Jewes stead, by a visible constitution is merely imaginary, for Abraham stands as a roote two wayes; first visibly to the Jewes that descended of him, secondly invisibly to the beleevers among Jewes, and Gentiles, see, Rom. 4.11.17. Its by vertue of this latter insition, that not the Gentiles, but the beleevers a­mong the Gentiles are grafted in.

2. Object. The grand birth priviledge of the Iewes, was to be an holy nation, but this honour to be an holy nation is given to beleeving Chri­stians, 1. Pet 2.9. therefore Christians in this birth priviledge are equall to the nation of the Iewes.

Resp. The very answer, Mr. Blake goes about to refute, but cannot is enough, vers. 2. Peter meanes it of the invisible Church the body of Christ, who are all holy by an imputative holinesse of justification and an inherent holinesse of sanctification, so that there is not any equalizing of justified persons with the body of the nation of the Iewes.

2. This priviledge (vers. 2. to be an holy nation) which belongs to [Page 66] the mysticall body of Christ, he would draw it, to all Gentile nations, which professe Christ, among which there are thousands are visible un­beleevers, because it was a birth priviledge of the Iewes to be an holy nation, which is a meer Paralogisme, indeed beleevers, or justified per­sons, whet [...]er Iewes, or Gentiles, are all one in Christ, Eph. 2.14. but it followes not, they are all one in any visible constitution, unlesse wee hold some universall visible Church on earth, of which the Scripture is silent.

Object. 3. The seed of believers must either be lookt upon as foederally holy Jewes by nature were, or else as sinners of the Gentiles: A third sort cannot be assigned. If under the first, we have that we contend for: If under the second, then the heavie doom of sinners, Gentiles, aliens, is their condition, they are then without Christ, without hope, &c.

Sol. We look upon them as sinners of the Gentiles, tainted with ori­ginall sin; and either these persons live and grow up to yeares, and are capable of believing and so salvable; or else they dye in infancy, and are salvable through the presentment of the satisfaction of Christ, to Gods justice for originall sin; and therefore not without hope, nor without Christ. And I would fain know what way infants dying after baptisme, are more salvable then these dying before? Or whether in any other way they are salvable, but by Gods free Election, and Christs satisfaction to Gods justice, unlesse we held (which no Protestants that I know of do) that baptisme takes away originall sin. Therefore the hope about infants dying unbaptised, is full as much as the hope about infants dying bap­tised.

Object. 4. Those that have the substance and thing signified, they must not be denied the signe: But infants have the thing signified, viz. Christ, Ergo, they must not be denied the signe.

Resp. We deny the minor, that all infants (nay the greater part) have not the thing signified, but grow up and prove wicked; and for those that have the thing signified, let them make it appear to any Church of Christ, and they cannot denie them baptisme. Mean time, because the greater part go the broad way, and the Church is to judge onely of visi­ble things, give us leave to forbear till we see how those that have right can make it appear.

This is the summe of Mr. Blake his Arguments; onely he breakes out with many aspersions to render us odious, p. 17. as that the Anabaptists of this present age (for so he is pleased to call us that do desire to offer up to God pure worship, and do abominate all such points) sail between two rocks, either to affirm that infants dye in their pollution, and perish in their birth-sin, or else to deny this originall pollution, or any birth-sin [Page 67] at all: The latter of the two they therefore generally chuse, judging it more fair to deny infants sin, then to affirm their condemnation. So chu­sing to joyn hands with Pelagians to deny originall sin, they strait fall up­on universall grace, freedome of will in things spirituall, the free Election of God they overthrow, leaving it in our power to make choise of Christ, and not Christ to make choise of us.

These things its like were written to render us odious, though not without some evasion. p. 18. But to forbid rendring evill for evill, but after the example of our Lord, who when he was reviled, reviled not a­gain, when he was persecuted, he threatned not, but committed his cause to him that judgeth righteously. 1 Pet. 2.23. We answer to these aspersions, that we sail not betwixt two rocks, either to deny originall sin, or to affirm that infants dying therein perish. For we confesse every man by nature to be defiled by originall sin, yet do they not die or pe­rish in it, because from the grace of Gods Election, and the presentment of the satisfaction of Christ to the justice of God, they are saved from it, which though it be apprehended by faith in those that are capable of be­lieving, yet in those that are not capable of believing as infants are not, it may through Gods free grace be presented to Gods iustice. If we enquire how your infants dying after baptisme are saved? You must have recourse to this way of salvation, no other being assigneable.

As false are the deductions that Mr. B. affirmes p. 17. that denying ori­ginall sin, we strait fall upon universall grace, freedome of will in things spirituall, overthrowing of Gods election, for we have constantly main­tained the contrary to that we are charged with; onely in point of Pae­dobaptisme: We desire not for fear of persecution, to wink against the light the Lord hath let us see. Let him remember what he saith, pag. 30. If a Turk fall upon a Popish State under the notion of Christian, he is a persecutor: If a Popish State fall upon a Reformed nation, he is much more guilty. A foul sin for a people of God in name and title, to perse­cute his people in truth. To which ile adde, its more horrid for those that are Gods people in truth (as I hope Mr. Blake is one, though I never saw him) to persecute others who are no lesse Gods people then himselfe is, and that for difference of iudgement. For one godly man may perse­cute another, as Asa who imprisoned Hanani.

Arg. 5. A believer can in the behalf of his infant, make good such a ti­tle to the inward Covenant, that none can say thou hast no part nor por­tion in this things, and because it cannot be denied, it is to be presumed. Pag. 29.

Resp. The proof lies on the believers part, that his infant hath right to the thing signified in baptisme, and so to the signe, before any Church can [Page 68] administer Baptisme, the signe or seal thereof; because the Church iudge not of secret things, it lies upon their part to prove that they have part or portion, not upon the Churches part to prove they have no part or por­tion, It did not lye upon the Apostles to prove that Magnus had no faith, but upon him to prove that he had, so the Eunuch. Acts 8.37. Acts 10.49.

These are all the Arguments that are worth examining, which Mr. B. hath, save those common obiections I have elsewhere answered. Onely some equivocate speeches, that delude the Reader; as p. 28. In nature, children are their parents; in Covenant Gods: Every Christian parent hath a childe of God committed to his tuition and care, which is by the Book, unlesse he mean a childe of Gods creating, or maintain falling from grace.

Obj. 6. Gen. 17. I will be the God of thee and of thy seed, therefore all believers are in Covenant with God, and so they are to be sealed.

Answ. To all former Answers, see Obiect. 2. and 3. Ile onely adde, that it this Covenant with Abram was the Covenant of grace, yet was it made with the children of promise onely, which are believers of Jew and Gentile, and not their seed; many whereof are wicked, and preffered onely to the carnall seed that were circumcised, and not made nor cove­nanted with them.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.