Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	church_n	scripture_n	1,641	5	5.7721	4	false

Text snippets containing the quad

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

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 mis-accenting 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

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 It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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

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 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. It s 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 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

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