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act_n	church_n	member_n	visible_a	3,063	5	9.7114	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] 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 [sic] 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 Westminister, 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.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

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 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 It s 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 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

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 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 it s far from me to thinke that it doth give being to the Church It s 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 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

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 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 It s 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 it s 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 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 It s 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

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 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. it s 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 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 it s 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 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

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 it s 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 It s 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. It s 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 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

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. It s 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 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 it s 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 it s alledged that there is no command nor example that the children of those that are beleevers should be baptized when they are growne men Answ It s 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 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

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 It s 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 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 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 I le adde it s 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 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. I le 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