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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19033	The plea for infants and elder people, concerning their baptisme, or, A processe of the passages between M. Iohn Smyth and Richard Clyfton wherein, first is proved, that the baptising of infants of beleevers, is an ordinance of God, secondly, that the rebaptising of such, as have been formerly baptised in the apostate churches of Christians, is utterly unlawful, also, the reasons and objects to the contrarie, answered : divided into two principal heads, I. Of the first position, concerning the baptising of infants, II. Of the second position, concerning the rebaptising of elder people.	Clyfton, Richard, d. 1616.	1610 (1610)	STC 5450; ESTC S1572	214,939	244

John and the Apostles Ergo. c. R. Clyfton First the Major of your former Sillogisme is not necessarily true your selfe confesseth † that every consequent necessarily deduced from the scripture is as wel Parallels ●g 71. and as truely the word of truth as that which is in playne termes expressed c. and therefore you ought to have added nor ground of the scripture or such like 2. The minor I deny and haue proved that there is both precept and example for baptising of infants Your second Syllogisme may be granted save that the conclusion seemes to entend more then the propositions viz in these words are the persons to be baptised as yf onely such not infants as can confesse their faith are to be baptised which I deny Before you proceed to confirme your argument you labour first to remove my answer saying Although a necessary consequence in all cases shall prevaile yet I say the Lord can not leave vs in this particular to necessary consequence he dealing plainely and faithfully with vs c. You graunt a necessarie consequence in all cases shall prevaile why not in this particular Your reason is seing the new Testament is more manifest then the old c. and Moses hath set downe distinctly and plainly the persons with their qualifications to be circumcised c. either Christ hath as plainely and fully set downe these particulars or els the new testament is not so playne as the old 1. By this your reason you iniure God his word who leaft the Iewes in the books of Moses onely to consequences towching that great point of the resurrection which yet Christ accounted sufficient and against the Sadduces drewe his Argument to prove the resurrection out of Exodus 3. 6. where no such thing is expressely mentioned and so by your doctrine he dealt not plainely and faithfully Also every other argument that he or the Apostles used upon a necessarie consequence can not stand with the open face of the gospel thus far do●h your reason extēd but I wil come to your particular whereof you would have it understood viz that Christ can not deale faithfully if for the baptising of infants he hath not as playnely described the ordinance of baptisme the persons with all other circumstances c. Do you thinke that if Christ have not set downe every circumstance about baptisme that he is therefore unfaythful what think you of his describing of the other Sacrament where is it set downe so playnely that wemen shal be partakers thereof there is no mention that any woman was present at Christs administration of his last supper where is the tyme so described for the administration thereof as was for the Passeover must Christ for this be accused to have dealt not so faithfully as Moses had our Saviour any need to teach or write otherwise then he hath done about the sacraments seing it is the same covenant under the Gospel that was sealed to the old Church and a commaundement given for the sealing thereof unrepealed that which was to be chaunged concerning the outward ceremonie Christ hath plainely set it downe with direction for for the administration thereof And that which was needful for Moses in describing circumcision was not so necessarie for Christ in describing of baptisme because circumcision was to be administred onely to the males but baptisme to both sexes circumcision on the 8. day baptisme is tyed to no strict time and therefore the particular description of these circūstances might wel be omitted and no unfaithful dealing in Christ As for the minding of it to be administred to infants there was no use of any such particular direction seing the Lord had once ordeyned to seal his covenant to the faithful their seed renueth the same in a general maner under the Gospel which may suffice to all that are sober minded For it had bene easily said go teach c. baptise them if they have any infants baptise them c. It is not for man to prescribe wisedome how to speak things are taught plainly inough if God give men eares to heare But say that Christ Iohn and the Apostles leaveth direction for this meane matter onely by dark far fetched probable coniectures consequence from the old testamēt whi●h was onely typical c. and hath not left evident grounds for it expressly in all the foresaid p●rticulars c. is to say that Christ is not so faithful in his office propheticall as Moses was c. For these things which we defend are playne enough and no darke or farfetched coniectures except to such whose eies the Lord hath blinded Concerning our Reasons drawen from the writings of the old Testament we do herein follow the exāple of Christ his Apostles who did confirme and prove that doctrin which they preached by the Scriptures of the Prophets Paul sayth † that he witnessed to smal and great saying no other things then Act. 26. those which M●ses and the Prophets did say should come notwithstanding I have also confirmed this doctrine of baptisiing of infāts from the new Testamēt In that you say the old Testament was onely typical you must explaine your meaning for although some things were * typical vnder the old Testamēt Heb. 10. 8. 13. ● 9. 1-9 ●l 2. 16. 17 Gal 4. 24. ●5 yet other things were Moral as the Moral † law which was a parte of it preaching prayer and other spiritual parts of worship which were commāded vnder the old Testament Agayne That Christ hath left vndeniable groundes in the Scriptures for the baptising of infants before is shewed Moreover seing that the new Testament was wrapt vp and preached obscurely in the old Testament and types thereof it was necessary that Christ should out of the old Testament prove the resurrection c. but now that the new Testament being written c. why should we be sent to obscurities and coniectural cons●quentes c. Because the bookes of the new Testament were not written Christ and the Apostle might reason frō obscurities coniecturall cōsequents out of the old Testamēt do you thus argue indeed was Christs reasoning obscure for the resurrection do you thinke the Saduces would have bene soner perswaded if the new Testament had bene written and Christ had reasoned from it no more then you wil be perswaded to beleeve the baptising of infants for al the reasons we bring frome the same He that wil not beleeve Moses and the prophets wil not beleeve the Apostles Agayne I deny that to reason from the Scriptures of the old Testament is to reason from obscurities the Apostles have made all things cleere and manifest Ephe. 3. 5-9 whose writings do further us to the vnderstanding of the prophets Christ himselfe sends vs to search those Scriptures Ioh. 5. 39. and Peter ● Pet. 1. ● sayth † yee do wel if you take heed to the word of the Prophets as before is observed Besides

As for the spiritual genealogy both vnder the law and the Gospel I do approve to be the true seede of Abraham but not in your sense that excludes the infants of the faithful from the covenant which of vs are to be * Mat. ● Act. 3. accounted the children thereof as wel as these that outwardly professe their faith And concerning the Ministerie of the old Church although none could be Preists † Exo. 28. but of the line of Aaron yet was the “ Num. 6-19 D● 33. 8-● tribe of Levi chosen by God himself for that office And God * sanctified them to the service of his name and to the Ministery of holy things Lastly you charge vs with an introducing of a carnal line into the Church to be baptised by succession fetch baptisme vpon the carnal line through the Church of Rome c. “ Numb 19. 1 Cor. ● 13. Of this I have spoken before and I answer further 1. that we do not introduce any other carnall line into the Church to be baptised then the Lord himself introduceth that is the children of the faithful And this is not as you say to set up Iudaisme in the new Testament seing all the people of God of al nations and ages are bound vnto it for we know no other covenant by which we become the People Church of God but that same which was made with Abraham and his seed Concerning the carnall lyne as you cal it though in respect of vs it may seeme to stop in Apostacy yet the Lord continueth his promise to his elect therin Neyther by this our retayning of baptism do we iustify Rome to be a true church nor make our selves Schismaticks seeing we cast of her adulteries and keep that which is Christs ordinance by her polluted Also you charge us To be fallen from Christ and become a new second image of the beast never heard of before in the world For being fallen from Christ look that it be not your owne case Of the image of the beast I † read but not of a ●ev 13. ● 15. ● 9. new second image and therefore no marveil though it be never heard of in the world as you say and if it had been by you unspoken of also by so applying of it unto us your sinne had been the lesse And thus much in answer to your premised ground Next you set down the summe of my exception First I say that the new Testament is as sufficient for the direction of al the affairs ●l and occasions that befal in our tyme in the new Testament as the old Testament was for the occurrents that befel under the old Testament seeing Christ is as faythful as Moses and the new Testament as perfect as the old Gal. 3. 15. and therefore if the Lord had intended to put a difference betwixt the Apostalike constituting of Churches and our constituting of them in respect of the persons to be admitted into the church and in respect of baptising and not baptising or rebaptising of them he could would have done it c. The sufficiencie of the new Testament we acknowledge of the books Answ thereof for that use wherefore they were written But it seemes that you confound the new Testament or covenant of grace with the books thereof for you reason thus that the new Testament meaning the bookes thereof are sufficient for direction of al affaires of the church And your proofe out of Gal. 3. 15. is of the covenant it self and not of the books thereof And afterward you alleadge as a reason for the same end that the new Testament is perfect and sealed with the blood of Christ thus deceiving the Readers with an homonomy of the word Testament The books of the new Testament were al unwritten when Christ sufferred and had sealed the covenant of Grace This Testament had been perfect if there had been never a book written The historie of the Gospel was written * Ioh. 20. 31 Rom. 1. 1. 2. 16. 25. 26. that we might beleeve that Iesus is the Christ promised and foretold in the holy Scriptures of the Prophets and that beleeving in him we might have eternal life Concerning the faythfulnes of Christ it consisteth in “ Luk. 1. 70 24. 27. ● Pet. 1. 10. ●1 12. Act. 26. 22. 13. 29. fulfilling of those things which Moses and the Prophets had sayd should come to passe And if he give us direction for all the affaires and occasions that fall out in our tymes eyther out of the books of the new Testament or old we ought to be thankful to God and accordingly to use them and not bynd him or our selves onely to the writings of the Apostles Seeing Christ is the Author as wel of the doctrine writings of the Prophets as of the Apostles 2 Tim. 3. 16 17. 1 Pet. 3. 18. 19. Againe concerning the difference between the Apostolicke constituting of Churches and ours which you charge us with I answer we plead for no difference neyther do we practise contrarie to the first planting of the church witnesse Mr. Smyth Differences in the preface lin 12. ●ns ● for as then such as were to be received into the Church did confesse their fayth and so with thir families were baptised so wee hold that all such that are unbaptised and to be added to the church must enter thereinto they with their families after the same manner as in the Apostles tymes And we do acknowledge that all churches which have Apostated are to be reformed according to the patterne and platforme layd downe by the Holy Ghost in the Scriptures But this difference we put between persons that were never baptised and such as have received baptisme in an Apostate church affirming that the former are to be adjoyned to the Church by baptisme the latter not to be againe baptised which if it had been necessarie the Lord no doubt would have cōmanded when he bad his people to goe out of Babylon But seing he sayth not a word of the renuing thereof we are to content our selves and to practise as the Holy Ghost † 2 Chr. ● 5. 13. else where doth teach us by the example of the Israelites in an other like case Now if you can shew us eyther commandement or example or any good reason in all the new Testament to rebaptise them which have been baptised in Apostate churches we will receive it and practise it if not why do you plead for it without warrant do rebaptise your selves also affirme so confidently that all things be so manifest in the APOSTLES writings that upon every occasion that falles out in our tymes we have direction for it Lastly it is not wee that adde to this new Testament as you charge us or that bring in a new CHRIST a nevv Church a nevv Covenant a nevv Gospell and a nevv Baptisme but you your selves are guilty of this sinne for you by

Lev. 19. 17. Ezr. 10. 8. Ioh. 9. 22. and 22. 42. and 16. 2. Lev. 22. 3. Num. 9. 13. 19. 13. Exod. 22. 19. so are these the censures of the churches under the Gospel Mat. 18. 15. 16. 17. 1 Cor. 5. 3. 4. 5. Secondly for the constitution of the Church of the old Testament which you say was of another nature then that of the new I answer that former church was of an heavenly constitution a † kingdome of Preists and a “ holy nation the people * saincts as wel as the members of the church of the new Testament And this people being separate from al other nations called out to be the Lords “ peculiar people were united into one body by covenant between the Lord and them and so became the people church and kingdome of God as in renuing of their covenant is manifest Deut. 29. 9-15 Exod. 14. 8. They were † natural branches of that root and olive tree wherinto we of the Gentiles are graffed grounded by fayth on Christ then to come in whom they beleeved 1 Cor. 10. 3. 4. their covenant leading them to Christ for salvation Gal. 3. ●6 Luk. 1 68-75 This old church by their constitution admitted of no prophane person to be a member therof but such as professed holynes They were for every transgression appointed to offer sacrifices and to con 〈…〉 their syn Lev. 1. 2. 4. ch 5. 5. Nū 14. 40. to make satisfaction to that man whom they had wronged Num. 5. 7. Now let the constitution of the church under the new testament be cō●idered and compared in the matter and forme thereof with that of the ●d and there wil be no such difference in substance between them as you pretend the matter of them both being holy and living stones and the forme an holy uniting together in the covenant of God to walk in al his commandements els could not the Gentiles be made one body and co●heriters with the Iewes Eph. 2. 14. and 3. 6. and partakers of his promises in Christ if the constitution of the Iewes church had ben carnal and not spiritual Therfore fayth and repentance was not required to the matter of the old Testament 〈◊〉 onely a carnal holynes viz. the circumcision of the foreskin c. I have already proved that of the Israelites God did require spiritual holynes Lev. 11. 44. saying I am the Lord your God be sanctified therefore and ●e holy for I am holy Here it is to be minded that they must be holy after Gods example who neither is carnally holy or yet delites in carnal holynes without the spiritual Psal 50. 7-23 Esa 1. 11-20 chap. 50. And here M. Smyth I observe how you contradict not onely the truth but your self for here you affirme that the forme of the Church of the old Testament was carnal their covenant carnal holynes carnal yet in your Differenc● pag. 10. book of Differences you say that the Septuagint Translation was a gree 〈…〉 synn for the covenant of Grace ought not to have been preached unto the Gentiles So by your own confession Israel had the covenant of grace els could they not have prophaned it by preaching of it to the Gentiles what witch hath turned this into a carnal covenant can not your hearers mynd how unstable a leader they follow Wel let us consider those Scriptures which you produce for the proving of your carnal covenant the first is Hebr. 7. 16. To which I answer that the Apostle by the law of carnal commandement intendeth not thereby to teach that the cōstitution of the old church was carnal but sheweth the diversitie of Christs priesthood from Aarons understanding by carnal commandement those frayl and transitorie things which the † law commanded ●… 24. 1. ●sa 61. 1. ● 45. 7. in the consecration of the Levitical Preists so called in respect of Christ his anoynting which was “ spiritual Touching Gal. 5. 3. the Apostle reasoning against them that would joyne the works of the law with fayth for justification exhorteth the Galathians chap. 5. 1. c. to stand fast in the libertie wherewith Christ hath mad● ●… 5. 3. us free c. testifying to every man that if he be circumcised he is bound to keep the whole law Noting circumcision especially because the false teachers did urge it by name for justification And he reasoneth against it not as it was in it self by the ordinance of God but according to that opinion that his enemies had of it which made circumcision a part of their salvation And he that so esteemes of it as a work to justifie must also sayth Paul keep al the rest of the commandements For the law requireth of such as seek to be justified by works and legal ordinances the whole observation therof Deut. 27. ●6 Gal. 3. ●… Rō 3. 20. ●al 2. 16. Gal. 4. 9. els doth it promise no * life And because no man can be “ justifyed by the works of the law therfore doth the Apostle reject circumcision being urged to that end And when the ceremonies be thus used the Apostle speaketh basely of them and calleth them † beggerly rudiments And now if a papist or any other should contend that a man is justified by Baptisme as by a work wrought we might so speak to them as the Apostle doth here to the Galathians that if you receive baptisme to be made righteous thereby ex opere operato you are bound to keep the whole law for baptisme being made a work to justifie is perverted And that Paul meaneth by Circumcision in this place as a work urged to justification the very next verse viz. ver 4. sheweth wherein he sayth ye are abolished from Christ whosoever are iustified by the law And thus much for answer to your first Arg. the second followeth 2. The type shadow figure similitude of a thing is not the truth the substance the thing it self true is nature and reason The constitution viz. the matter forme of the Church of the old Testament is the type c. the constitution or the matter and forme of the church of the new Test is the truth c. Heb. 10. 1. 9. 19. 23. I answer first to your Major that one and the same thing may both be the type and the truth for Isaac was a type of the faythful as your self doth affirme yet was he also faythful and so was both the type and the truth Secondly to your Minor the constitution viz. the matter and forme of the old church is not the type c. of the church of the new Testament in that sense as you take matter and forme for the matter of that former Ch. ●as not to be ceremonially but truly holy as before I have proved and these † Deu. 2● 9. 14. ● Esa 5. 4. ● 15. 24. 3. 4. 5. Es● 58. 2 7. ● 14. Deu. ● 12 16. scriptures quoted in the margent do further

confirme Their * Deu. 2● 10 13. “ Gal. 3. ● co●enant was to be the Lords people is the same that we are entred into els could not the “ blessing of Abraham come on the Gentiles through Iesus Christ that we might receive the promise through fayth if that the covenant which we receive were not the same that was made to Abraham and his seed Also Peter affirmes it to be the same Act. 2. 39. If then the Lord required of Israel true holynes and made no other co●enant with them wherby he would accept them to be his people but that everlasting covenant and that this is the matter and forme of the church of the new Testament true holynes of the members and communion in the covenant and Gospel then was not the constitution of the former Ch. a shadow of this but even the same with the church under the new Test I speak of the substance of this covenant and not of the outward administration thereof which was divers wherein there might be some type or shadow in the former of this latter Concerning the scriptures which you quote for the proof of your Assumption Heb. 10 ● In the former Heb. 10. 1. the Apostle sheweth that the sacrifices under the law were imperfect because they were yearly renued proveth also that Christs sacrifice is one and perpetual here it must be minded that he speaketh of the administration of the old Testament differing from the new not to teach that the church of the Iewes had in regard of their cōstitution no spiritual promise but onely carnal typical things Heb. 9 ●● 23. In that other scripture Heb. 9. 19. 23. Paul sets down the proportion between the type and the thing typed between the legal sacrifices and purifyings the purging of synne by the blood of Iesus Christ between the old Testament and the new c and so shewing how the truth answereth unto the type concludeth that Christ hath taken away the sinnes of many by the sacrifice of himself And this is that which the Apostle intendeth and not to shevv that the constitution of the old church vvas the tipe of the constitution of the nevv 3. That which was not nor could not be accomplished performed effected ● produced by the walking or communion of the church of the old Testament was not required or exacted or presupposed to the constitution of the church of the old Test●● Iustification and fayth and sanctification and repentance were not effected performed accomplished or produced by the walking or communion of the church of the old Testament Heb 9. 9. Gal. 2. 15. 16. Ergo c. Deut. 29. ● Ier. 13. ● ● Luk. 1. ● 74. 1 pet ●● 9. 10. ● 2. 12. ● 22. Gen. 17. 7 ●om 4. 11 ●a 26. ● Heb. 4. 2 ● 11. 30. ● Cor. 10. 3 ● Ezech. 18 ● 32. Ioel. ● 3. ●b 9. 9. ●● 2. 15 The assumption is denyed and the contrary is proved before for the members of that church might have and had fayth repentance justification sanctification seeing the † Lord was their God in that standing he is God to none but to them that are his in * Christ therfore it must follow that they were partakers of fayth justification c. in that their cōmunion Again as the covenant was geven to Abraham so was “ it to his seed but to Abraham it was geven † for justification therefore to his seed I mean the Israelites and people of God that were before and under the old Test Also I have proved * before that God required of the Israelites “ fayth and repentance and that they did repent beleev so consequently justification sanctification were effected accomplished in the members of that church in the communion thereof and required in the constitutiō Touching Heb. 9. 9. you may be satisfied in my answer to your second Argument yet this I will further add that the Apostle having described the partes of the Tabernacle c. in ver 9. sheweth the use of those things to be a figure for the present preaching unto them spiritual things in Christ in whom they beleeved the same to be fulfilled And here it must be observed that these ordinances whereof the Apostle speaketh were such as by Moses were given to that church long after the constitution thereof In that other scripture Gal. 2. 15. 16. Paul reasons not about the constitution of the Ch. of the Iewes whether justification was required therein but having to deal against the false teachers that taught the Galathians could not be justified without the works of the law affirmeth the contrary in these two verses saying we Jewes by nature know that a man is not iustified by the works of the law but by the fayth of Jesus Ch. c. This being the purpose of the Apostle to establish justification by fayth without works doth not deny the church before the cōming of Christ to be justified by fayth but teacheth that both that church and this under the Gospel were saved not by works but by the free promise of God in Christ received by fayth And thus you see neyther of these scriptures proves your desire 4 That which brought not perfection and life to the members presupposed not ●●th and repentance to the members and so not real or true holynes But the old Test ●e law and obedience of the law brought not perfection and life to the members of the ●hurch of the old Test Heb 7. 19. Gal. 3. 21. Erg. c. First concerning the major The old Testament though it brought not perfection yet did it require fayth in Christ to come 2. Touching your ●inor first I require what you mean by the old Testament whether the books thereof or the covenant of works whereof Moses was the Mediator if the former then is your minor false for those books conteyn as wel Gospel as law the promise made unto the fathers in Christ to the receyving whereof was required at al tymes fayth and repentance aswell before Christs incarnation as since But i● you ●ind it † Rom. ● Heb. 10. of the law onely administration of Moses it is true that perfection and life came not by the law nor by the obedience or ceremonies of the law but withal you must know that the Iewes were also partakers of the everlasting covenant in Christ as * pa. 23. ● “ Gen. 3. ● 12. 3. ● 17. 7. 21. Esa 1. ● 7. 14. ● 9. 6 Gē ● 10. Num● 24. 17. G● 3. 8. 14 before is proved 3 For the church of the old Testament it could bring or publish life to the members thereof seing it had the promises “ of the Gospel and so presupposed fayth repentance true holynes as you speak To the scriptures first to Heb. 7. 19. I answer that the law indeed maketh nothing perfect nor could give lyfe but I have told you againe and

there teacheth This visible seale of the new testament is confession as in the ●d testament circumcision was their confession and baptisme is not a seale but a manifestation of the seale First you deny a principle of religion and that which formerly you held for in your book of Difference c. pag. 3. you call both breaking of bread and baptisme seales of the covenant these are your words The publishing of the covenant of grace and the putting too of the seales is onely one concrete action c. for the publishing of the covenant giveth being to the seales otherwise breaking of bread and baptising are but putting of seales to a blank And thus unstable are you in your wayes 2. What if baptisme be not called a seale yet if it can be proved by scripture that it is a seale we ought so to receive it The sacraments given of God unto the Israelites were called seales as † Rom. 4. 15. 8. circumcision by the Apostle is called a seale of the righteousnes of faith And when God made with Abraham his covenant to be his God and the God of his seed he gave him * Gen. 17. 10. 11. 1● circumcision a signe thereof which did confirme unto him and to his seed that which God did promise as before the Lord had done to Noah to whō he gave the “ Gen. 9. 9-17 rayn-bowe as a signe of his promise that the world should be no more destroyed with water so the Passeover is called a signe Exod. 13. 9. Now if circumcision be a signe and seale of Gods covenant as the Apostle testifieth then it must needs be granted that baptisme succeeding circumcision is also a seale of the Lords covenant though the very word seale be not expressely set downe in the scripture And this the Apostle intimates Act. 2. 39. where he exhorteth the beleevers to be baptised every one in the name of Iesus Christ for the remission of sinnes for the promise is to you and to your children The Lord commanding his “ Mat. 2. 19. Gospel to be preached to all nations commanded them also to be baptised confirming by this outward signe his covenant to all the beleeving Gentiles and their seed as he had done to Abraham and his seed the same covenant by circumcision * Paul † Cornelius “ Lydia and the Gaylor after they beleeved and had ●ct 9. 17 received the covenant were baptised which confirmed unto them the free * forgivenes of all their synnes by the death of Christ And this is plainly Act. 10. taught us by Peter 1. Epistle 3 21. where he sayth that baptisme now also saveth us Baptisme cannot be sayd to save as any cause thereof Act. 16. ● 31. ●●k 3. 3. ●ct 2. 38. ●● 6. 3. ●al 3. 16 ●om 7. 11 Mar. 16. but in this respect that it witnesseth and sealeth unto us from God our salvation that which circumcision did type out to come the same doth baptisme now signifie to be fulfilled in Christ the true † seed of Abraham And as by “ circumcisiion the righteousnes of faith was sealed so by Baptisme salvation is sealed as Christ sayth * he that beleeveth and is baptised shal be saved Againe Rom. 6. 3. Paul sayth all we that have been baptized into Iesus Christ have beene baptized into his death In which words the Apostle giveth vs to understand that by baptisme the benefits of the death of Christ are on the Lords behalf confirmed unto us And if this be not the signification of baptisme let it be shewed out of the word what els is minded by these phrases baptised into the death of Christ and buried with him by baptisme into his death Thus have I shewed that baptisme is a seal of the new Testament which you deny affirming a new kind of seale thereof viz Confession say the seale of the spirit must go before baptisme Which two in my understanding differ farre one from another for confeession is the act of man as the Apostle sayth * with the mouth man confesseth unto salvation proveth sometime to be Rom. 10. ● Act. 8. 13 hypocriticall as that of Symon Magus was But the baptisme of the holy Ghost is an action of God and is eyther an internall work of the spirit as Mat. 3. 11. or els external by some visible signes and extraordinary guifts Act. 1. 8. 2. 2. 3. 4. and 10. 44. 47. This latter now ceasseth being then given of God for the further confirming of the Gospel in the Churches newly planted until the faith of Christ was fully established amongst the Gentiles and therefore is no ordinary seale of the new Testament given by Christ to be continued unto the end of the world though I confesse those extraordinary giftes of the spirit miracles works done by the Apostles and other of the servants of Christ have still their use in the Church to confirme the truth of God by them published And as for mens confession of the faith that can be no seale of the ●ew Testament because it is imperfect and oftentimes hypocriticall many falling away from the truth which formerly they professed as Demas Nicholas the Deacon and those mentioned in the first epistle of Iohn chap. 2. 19. Now that which must seale Gods covenant unto us for the confirmation of our faith must be certayne and perfect and that from God because it is he that promiseth salvation to all that beleeve therefore it is he that onely can give assurance of his owne covenant And as ●or our confession it is but an outward testification of the grace of God bestowed upon us it can no more be a seale of the new Testament then the profession of the Iewes was of the old And as you require of me ●here in all the scripture baptisme is called a seale so more justly may I demand of you where in all the new Testament that confession is called a seale Besides if confession be a seale of the new Testament then a man may be par taker of the scale that is not of the Church as they that confesse their faith and yet are not admitted members of the communion of Saints 3. That the seale of the spirit must go before the baptisme of water c. Vnderstanding it as you do of confession then I graunt that such as were never of the Church ar first to make cōfessiō of their faith to testify their repentance before they can be admitted members of the Church and be baptised Act. 8. 37. 38. but neyther is such confession required of their infants neyther is it a seale of the new Testament as before I have proved Otherwise understanding the seale of the spirit as the Apostle doth Rom. 8 15. 16. Ephe. 1 13. 14. so goeth it before and together with Baptisme in all the elect of God whether infants or of yeares As for that sealing with the spirit of Cornelius company which you instance Act. 10. 47.

blessed And though you say I cannot from hence conclude Baptisme yet from hence I do conclude that Christ performed that action to Infants that his disciples did afterward unto such as were baptised viz. laying on of hands and prayer likewise I can conclude that Christ admitted of Infants to come to him and that he prayed for them And “ he prayes not for the world ●oh 17. 9. M●r. 10. And that also he pronounceth that † of such is the kingdome of God And therfore whether Baptisme can be denyed to such let the godly reader judge I avouch constantly against you that eyther they were not the children of the Iewes or they were not the Infants of beleeving Iewes or if their parents beleeved yet it followeth not tha● those Infants were of the kingdome of God or to be baptised for Christ doth not say of these but of such is the kingdome of God Although you do so constantly avouch against me yet it is but your stout denyal without any reason or probabilitie to the contrary That these Infants which were brought to Christ were of the Iewes I have shewed my reasons before But not beleeving say you I answer how dare you deny them to be professors of the hart we are no judge stood they not members of the visible church and are they not so long to be accounted for beleevers nay they came to hear Christ and by presenting their children unto him and desiring him to pray testifyed their fayth in him and † 1 Cor. 1● 7. charitie binds us to esteem of such in the better part If their parents beleeved yet it followeth not that therefore these Infants were of the kingdome of God or to be baptised c. It doth follow that these infants were of the kingdome of God in that Christ prayed for them Mar. 10. 16. conferred with Mar. 19. 13. but he * Joh. 17 ● prayed not for them that are not of his kingdome Yea Christ sayth not of these say you but of such And do you not think in your conscience that Christ in these words of such included those infants would he include others like to them exdude them As cōcerning that place of Mat. 18. 3. 6. which you alledge to crosse my interpretatiō of these words it gaynes you nothing for the disciples coming to Christ and asking who is the greatest in the kingdome of heaven he teaching them humblenes called a little child not a man of years and set him in the midest of them saying except ye be converted become as little children ye shal not enter into the kingdome of heaven using the same word in this place for little children Mat. 18. 3. that is in Mark 10. 15. In Mat. 18. 6. for little ones is used another word that wil as wel agree to men of yeares so they be humble as to children And in verse the third Christ doth not deny children to be of the kingdome of God but teacheth his disciples by a simile to be humble mynded as little children or els they could not enter into the kingdome of God † Esa 66. 3● Jam. 4. 6. 10. 1 Pet. ● 5. 6. who regards the lowly and giveth grace to such And this doth rather confirm my exposition in teaching none can enter into the kingdome but such as shal be like to infants Besides how can you prove that by the kingdome of God Christ understandeth the visible Church of the new Testament First for answer to this question I wil send you to Mr. Smyth in his * printed A. 1609. Paralels Censures and Observations pag. 22. who sayth That the true visible Church is CHRISTS sheepfold his kingdome c. Also pag. 15. of the same book The true Church in the scripture is called the howse of God the Temple of God the howsehould of faith and the kingdome of heaven of Christ and of God And in 17. pag. of the same book these are your words they that are not of a constituted Church are no subiects of Christs kingdome and pag. 16. you say that the visible Church is the onely kingdome of Christ that therefore they who are not members of Christs true visible Church are no subiects of Christs kingdome the like is affirmed in pag. 18. 19. considering therefore what you have written I marvel you demaund this question for by your owne words you insinuate that the kingdome of Christ or of God is the onely visible Church in that you say they are not of Christs kingdome that are not members of a true constituted Church and then must it needs follow that by kingdome of God in this place is understood the visible Church Rev. 18. 4 Luk. 19. ● 12. Act. 3. Mat. 5. ● Gen. 17. ● Psal 73. ● Psal 147 ● Rom. 9. Esa 28. ●6 51. 3 ● chap. 54 ●s 132. 13 ● 17. Ps 128. 1 ● Ps 1-3 ● 112. 1. 2 119. 1 ● 92. 13 4. 4. 5. ●at 5. 1 ● Eph. 5. 25 of the new Testament seing you say it is the onely kingdome of Christ. but I do not consent unto you herein for there be many of the kingdome of God that are no members of a true cōstituted visible Church as * God 's people in Babylon and those seven thousand in Israel that never bowed their knee to Baall The kingdome of God extends more largely though invisibly then to the visible Church 2. To your question I answer that the visible † Church of the new Testament is the kingdome of God and so to understand it in this place of Ma●k 10. 14. 15. is nothing repugnant to the circumstance and scope thereof although the kingdome of glorie is also intended both which are but one yet diversly considered And he that hath right to the one part hath right also to the other and therefore Christ saying of such is the kindome of God he meaneth his whol kingdome of grace and glorie Or how can you prove that Christ blessed none but members of the visible Church First I never did affirme that Christ blesseth none but the members of the visible Church and therefore you have no reason to require the proof thereof at my hands 2. If your question be of Gods general blessings then I answer that the Lord causeth “ the sunne to shine upon the iust and uniust and the rayne to fall vpon the good and evil all nations and people are partakers of many temporall blessings But if you speak of spirituall blessings and of those that are purchased by Christs death then I say * such blessings apperteyne to the Church and to the † true members thereof whether visible or invisible because “ Christ is given onely to his Church 〈◊〉 * 1 Cor. ● 2 Cor. 1. ● 21. 22. whom all the promises of God are yea and in him Amen Or how can you prove that the blessing of Abraham apperteyneth onely to the members of the visible Church c. And I

God thus disposing that the infants of the faithful might be capable thereof sealed up for the Lords as wel as their parēts And it is to be noted that the desiring or offering to receiv baptisme is an action differing from the thing desired so not a part of the same As for your mutual consent of both persons contracting together it must be understood of God with the faythfull their seed for such was the contract or covenant making with Abraham which continues stil in force to al beleevers their seed this precedeth baptisme is no part of the external forme thereof Gen. 17. 1 7. c. Act. 2 39. And for that forme of baptising in poperie with credis credo c. which others speak for the Infant declaring as you say that there must needs be a mutual cōtract c. You know very wel how it is cōtinued upō a blynd custome imitation because such as were to be received into the church in the primitive tymes and to be baptised being of yeares did make confession of their fayth answered to such interrogatories as were demanded of them concerning the same This the papists apply to infants the questions being answered by the godfathers who ar sayd to be brought in by Higinus before whose time the parents presented their children to be baptised This corrupt custome apish imitation your self hath condemned Yet now having cast off baptisme it self you scrape in the filthye Dungehill of Poperie to advantage your selfe against the truth whose practise you know condemnes your opinion of not baptising of infants If Yf therefore you wil crave their testimony for your forme of baptisme why dispise you theire witnes of baptising of infants which is the matter And thus much for answer to your description of baptisme Now concerning the outward ceremony of baptisme the Scripture Mat. 3. 11. 16. ●ar 1. 10 Act. 8. 38 Mat 28. ● ● Jo. 1. 7 Act. 2. 38 ● 3. 19. Gal. 3. 27 Rom 6. 3 ● Col. 2. 12 ● 3. 5. 6. thus teacheth that the element in this sacrament is * water onely the forme of administring thereof Christ commaunded thus † baptise them into the name of the father and of the sonne of the holy ghost This is that which the Lord hath instituted whereby he would signify and seale unto his people “ the remission of their sinnes * and the ingraffing into Christ † the mortification of the old man and renuing of the spirit This is the substance of this ceremony and is found to be stil retayned in the Apostate Churches And therefore although it hath bene polluted by the hands of Apostates as the vessels of the Temple were by the Babylonians and by adding of humane inventions yet is it in substance that which Christ ordeyned in his Church neither the element nor forme of administration changed and therefore not to be iterated Your third answer 3. I answer that if the Antichristians had baptised persons confessing their sinnes their faith into the name of the sonne of God and the Trinitie it had been true baptisme though in the hands of the Antichristians c. First you confesse then that the apostasie of Antichrist is not so great but that in the papal Churches there may be true baptisme not to be iterated That they baptised with water into the name of the father and of the sonne and of the holy ghost can not be denyed all that you except against is the administring of it to infants so this second question is answered in the former for if the infants are to be baptised then stands their baptisme good without repeating which they have in Apostate Churches Lastly where I sayd that the wanting of a lawful calling to administer the Sacrament made not a nullitie thereof instancing the circumcision of the Israelites by Apostats and of Zippora her circumcising of her sonne you answere saying 1 What say you to Cyprian and al that counsel of learned Bishops who concluded that baptisme of Heretiks was a nullitie and decreed rebaptising This I answer that if Cyprian and those learned Bishops did erre what is that to this purpose for those examples that I have alledged are such as are recorded by the holy ghost to be done not by such as had lawful calling and yet stood without recircumcising But suppose Cyprian those Bishops foūd that some were baptised by Hereticks and not in the name of the Trinitie for seing some denyed the Deitie of Christ some his humanitie others held other errors about the Trinitie It is not like that they would observe the true forme of baptisme but some strange forme of their owne devise as some report how truly I know not that you baptise your selves into the fayth of the new Testament And so decreed not rebaptising but baptising of them that were not before baptised with Christs baptisme Indeed it is recorded by some that the Novatians Arrians Aetians Donatists did as you do rebaptise those that fell to their errors which had been baptised before into the name of the Trinitie Lastly if Cyprian those Bishops did erre about this poynt of rebaptising as in some others they did I am no patron of their errors 2 I say that the Israelites circumcision was in a true church and Antichrists Ans baptisme was in a false and that is a dissimilitude That Israel in her Apostasie was not a true church I have shewed before how you in this disagree with your self here I wil set down your own Re. words in your book of Paralels c. against M. Barnard pag. 14. thus you write A church falsely constituted as in the old Testament was the apostate church of the 10. Tribes and in the new Testament is the Church of Antichrist is such a communion of men where to God hath not given the covenant the holy things the promises Christ for King Priest and Prophet c. Also in pag. 26. of the same book you answering such as plead that they have the Word Sacraments conversion in the English Assemblies have these words I say it is but as a thief hath the true manns purse and as the false church of Ieroboam had and as the Samaritanes Edomites c. had circumcision the sacrifices by usurpation Here you have testified to the world that Ieroboams church was a false church falsly constituted c. And now seeing a disadvantage thereby to your new erroneous opinion you doubt not to cal it a true church This inconstancie befitts not him that wil be a leader of others 3. I know nothing to the contrarie but Zippora might circumcise her sonne her An. husband commanding her For where is it sayd in the old Testament that a woman shal not circumcises for Moses did circumcise though Zippora was the hand of Moses in that action c. When you deal against us about baptising of infants you wil have cōmandement