baptisme is insufficient For the assumption we have proved before that infants want faith at their baptisme For the propositon it appeares Acts 19.2 3 4 When certain that were not well instucted in christianitie had Baptized some Disciples but had not baptised them into the name of the holy Ghost and its probable by Pauls speech verse 4. that they were not baptised so much as into the Name of Jesus Christ but onely into the name of one God hence their baptisme being defective in beleeving in some of the persons of the Trinity they counted their baptisme not to be sufficient and so had a right baptisme in the Name of the Lord Jesus neither was this a needlesse scruple of Conscience in them for Paul did approve it vers 6. By laying his hands on them How much more then is baptisme of infants insufficient that do not beleeve in any person of the Trinitie Neither let any man say this was a relation of Paul concerning Iohns hearers in the time of Iohns ministery so that this word They must have reference unto those hearers and not a relation of Paul concerning an act done by Iohn it plainly appeares because the Apostle goes on in a continued Historie concerning the Twelve to verse 8. for they that Paul laid his hands on and received the holy Ghost and spake with tongues verse 6. must needs be meant verse 4.5 And whereas those that maintain that Paul vers 4.5.6 relates concerning Iohn and his hearers Contend that imposition of hands and beleeving in Christ are all one the contrary appears Act. 16.17 10 47. Argument 8. The same condition and qualifications are required in persons baptiseable in our daies as were required in times of the Apostles But to have put on Christ to be baptized into Christs death to have the heart sprinkled from an evill conscience to be buried and risen again with Christ to have the answer of a good conscience were thâ— conditions then required Therefore such conditions and qualifications are required in our dayes The proposition appears because the essentials of the church of Christ are the same in all ages and it s no where said these conditions shall be essentiall requisites to the planting of churches but after churches be planted members shall come in in the faith of their master or parent For the Assumption it appears Rom. 6.3 4. Know you not that so many of us as were baptised into Iesus Christ that is the name doctrine and profâ—ssion of Christ the badge of Christianity Christian worship Christian religion were baptised into his death The Apostle speaks of their being dead and buried with Christ as of a thing that was in being at their baptisme when they were baptised into the name and doctrine of Christ Obj. But this was meant onely of those that were brought out of a state of Gentilisme but this doth not hinder but the infants of such were baptised though they were not deemed to have grace Answ The Apostle cuts of all such allegations by these words Know ye not that so many of you as were baptised into Iesus Christ that is the name and profession of Christ were baptised into his death and buried with him by baptisme So Gal. 3.26 27. The Apostle had said vers 26. The Galatians were all the children of God by faith in Christ Iesus he proves it from their baptisme vers 27. For as many as were baptised into Iesus Christ that is his name and doctrine have put on Christ That is all those that were baptised in Galatia into the name doctrine and profession of Christ had put on Christ before baptisme so farre as man could judge else any man might have excepted against the Apostles reason and said this proves not the point for they are others that is to say infants that are baptised into Christ and have not put on Christ So Coloss 2.11 12. The Colossians were not baptised to beleeve in time to come but because it was supposed They had the circumcision made without hands by the spirit Christ vers 11. death buriall and resurrection with Christ vers 12. Also faith of the operation of God Now how could this be said of infants So Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washt with pure water Divines interpret this washing of our bodies of the washing in baptisme And Estius upon the place saith its the common exposition as well of the Greeks as of the Latins to understand it of the Sacrament of Baptism which must needs be meant because he names the body for if he would not have named something that he had not named before he would not have called it body but soul and have said having your soul washed with pure water but he had spoke before of the soul in these words having our hearts sprinkled from an evill conscience therefore he must needs speak of such a washing as respects the body as it is a body which can be no other then the water of baptisme Which things being so we see what kinde of persons are baptised Those that had their hearts sprinkled from an evill conscience and had faith to draw nearer in assurance to God So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us not the putting away of the filth oâ— the flesh but the answer of a good conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek the interrogation of a good conscience when the conscience is so purged that God hath nothing against it to condemne it it can interrogate God what he hath against it Which shews in Peters time who were the subjects of baptisme Even such as were deemed to have purged consciencâ—s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and câ—mmended from the faith repentance for we are not therefore washed that we may cease to sin but because we have ceased because we are now washed in heart So that we see what qualifications were in the Apostles time and afterwards to a right receiving of baptisme and are to continue as a rule for all churches Argum. 9. That tenent which brings mischiefs to the churches and the contrary practise benefits the practising of the one is unlawfull and the contrary practise required But the baptisme of infants brings mischiefs to the churches and the delaying baptisme till persons beleeve brings benefit Therefore the practising of infants baptisme is unlawfull and the contrary practise required The proposition is undoubted the assumption hath two branches 1 That infants baptisme brings mischiefs 2 That the delaying baptisme til persons beleeve brings benefits I will show the mischiefs which infants baptisme brings 1 It fils the Church with rotten members Such persons in following times growing up prove often wicked and many of them onely civill men we know not how to get
heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanchâ— from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Thoâ—ndiâ—e of the primitâ—v govâ—â—nment of câ—uâ—câ—es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apostâ—licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A â—brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants
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 LEâ—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
which ingenuous spirits cannot well bear yet had I rather my person and estate were enslaved then my conscience 19. Compulsion of conscience was never atâ—ributed to the Civill Magistrate M S. p. 6 but onely by those that were assured they should have the civill Magistrare on their side In some places they magnifie the Magistrates power herein as in England they were wont to do but the French Churches go a contrary strain Jesuites do the same cry up regall power when it is for them when it is against them exempt them there from 20 There is a naturall freedome in us in civill things to beleeve what we think to be truth and to beleeve nothing else yea and in divine things no man can hinder me from beleeving what I think to be truth And therefore it is absurd to compell us to beleeve otherwise in a visible profession and in effect it is to compell us to believe a lyâ— what in civill things would be monstrous shall it go for currant in divine things Object But no man can be compelled to faith yet may he be compelled to outward meanes according to that saying Cogi nemo potest ad fidem cogi tamen potest ad media Answ This is in effect to compell a man to be present at a worship which he loathes The Papist hereby would compell you to the Masse as a meanes of faith the Lutheran to consubstantation and if you refused they might torture you with the most exquisite tortures But you will limit the axiome ad vera media to true meanes they will say their means of faith are true and they have as good an opinion of them as you can have of yours 21 This compulsion of conscience will be a speciall bar to hinder the Jewes conversion for whensoever they are converted to the faith of Christ its likely they must be brought home thereto voluntarily out of the strength they see in the truth not by compulsion of fines banishment imprisonment c. 22 It will much harden Heathens and Mahometans not to permit christians among them or at least not to have any great freedome in their countries because where christians get the upper hand they compell all persons to embrace their religion yea this very principle doubtlesse scares the Papists from letting the Protestants have such freedome in their countries because if they should prove the stronger party they would compell them to a religion they so much abhor Hence in sundry popish countries they tolerate all or most religions save Protestanisme 23 If persons in Place shall violently force the consciences of their brethren who knowes the issue of war being so uncertain whether God in judgement may give them up into the hands of Enemies which God forbid who may with like unmercifulnesse force their consciences Jam. 2.13 He shall have judgement without mercy who hath shewed no mercy 24 Great is the tendernesse of conscience in good men Scrupulosi non sunt rigide tractandi said Antoninus the Casmist Those that have the power of compulsion now can tell this experimentally and it is but newly the yoke is off from themselves well were it if they could remember the violent compulsions of H. Commission Episcopall courts Learn of Christ who Heb. 2.18 in that he himself hath suffered being tempted is able to succour them that are tempted Remember Q. Didoes speech Non ignara mali miseris succurrere disco It is with a tender conscience as with thâ— eye a small matter will offend it 25 Christ saith Matth. 7.12 what you would that men should doe to you do you so to them Now I appeal to any mans conscience who hath power of compulsion in his hands whether if a different judgement had the upper hand he would not desire to worship God according to his light and whether he would not think it injustice to be compeld to worship God contrary to his light Or in case because his conscience could not close with so grosse a practise himself and his posterity to be ruined meerly because he makes conscience which doubtlesse is a work of the spirit in whomsoever it is As it is unequall for me to compell you to be of my religion so is it unequall for you to compell me to be of your Religion and as unequall for a whole Councell to compell either of us to be of their religion And all Protestants condemne the proceedings of the Councel of Constance herein against Iohn Hus who caused him to be burned for dissenting from them 26 Freedome of conscience would joyn the affections of all sorts of subjects to the Magistrate because each of them shared in the benefit So that any thing that should be done against the Magistrate each man would take it as done against himself An example of which we see in Holland wherein men of divers religions conjoyn against the common enemy yea more unanimously then the forced uniformists of our Country 27 The Scripture no where makes the Magistrate judge of our faith therefore he hath no power to compell our conscience Whiles we taxe the Romish French Churches if I may so call them for making Generall Councels the judge of the faith and the Spanish and Italian Romish Churches for making the Pope judge of the faith Take we heed we dash not upon as great a rock in making the Magistrate judge thereof Who hereby will have ground either to make all mens principles submit to his whether they be true or false or else to expose the refusers to what penalty and hardship as he shall think meet And so there will be a continuall uncertainty in the enjoyment of any comfort any man hath for as soone as the Magistrate changes his principles we must change or else live in continuall hazard of persecution The conscience of man next under God and his word is to judge what faith is true and what false Rom. 14.5.22 23 28 In compulsion of conscience not onely persons guiltie but guiltlesse suffer without any fault committed by them when an husband is hereticall or at least so deemed if he doe not comply against his conscience which is abominable then not onely himselfe suffers from the Magistrate but his wife who perhaps is of the Magistrates Religion yea his little ones some whereof perhaps suck the breasts 29 This is against Christian Liberty whereby all things may be proved all things are to be proved and out of them all that which the prover deems good to be held 1 Thes 5.21 But this cannot be where the conscience is compeld By this compulsion a person is kept proving things or exposed to ruine if the conscience shall finde any thing to be good and be willing to hold it 29 Compulsion of conscience makes differences to rise to a great height which if men were left to their own light what is not of God would far more easily fall But when Churches and states shall fall to determine these and to impose them upon
See Mr. Goodwins Sermon on Acts 5.38 39. wherein sundry persons in one and the same House belong to severall Companies one to the Drapers another to the Mercers 4 Whether is worse A glorious seeming uniformity in a state of self-condemnation or a seeming confusion with a conscientious satisfaction Objection But these persons were good Protestants before this licentiousnesse of conscience was granted Answer 1 Had they beene so before they would have beene so still and are so still 2 If they embraced the truth before it was by accident as a rustie hand of a clock may by accident tell what a clock it is though it stand still and move not 3 It appeares by their change that many of those things they had they had them onely by an implicite faith not from an examination of the ground 2 If they were good before when in an ungrounded uniformity they complied to the common practise without principles or upon unsatisfying principles they are sure better Protestants now when they dare not do things without grounds Objection But should the Magistrate permit this liberty of conscience he should pertake with other men in their sins as the Papists Arminians Brownists c Answer 1 No man pertakes in not restraining any sin when it it is beyond the compasse of his calling now the punishing for heresie is beyond the compasse of a Magistrates calling Tit. 2.10 1 Tim. 1 21 we finde a Heretick after the first or second admonition rejected or almost excommunicated as Hymeneus and Alexander were 2 Whether is not the Magistrate more in danger of pertaking in sin by compelling persons to do things with doubting consciences yea against their consciences And if they do not to be ruined they and their guiltlesse children in their estates Rom 14. â— 22 Or to pertake in sin by leaving men to walk according to that which they think to be the truth Let every man judgâ— Objection But if such men be suffered to preach such doctrines the number of Hereticks will be so great that they will endanger the Orthodoxe as weeds choak the corn Answer 1 There will be no such danger if there be no persecution for conscience and a Law made for repealing the lawes already made for compulsion 2 Such freedome being granted it s likelier that truth will get ground of errour then errour get ground of truth 3 It is a thing to be questioned whether those that are still in credit with the Magistrate be the Orthodoxe and those that are in discredit be the Hereticks We must imagine that those that make this objection are those that are still in credit with the Magistrate Objection We would willingly suffer the truth to be preacht but those that we prosecute they teach erronâ—ous doctrines which hazard the souls of men Answer 1 The guilt hereof lies upon the conscience of the Teachers and not upon the Magistrate Matt. 5.19 Whosoever shall teach men so he shall be least in the Kingdome of heaven Heb. 13 7 2 Those that so teach think they teach truth and do but discharge their consciences in so teaching for should they teach otherwise then what they beleeve they should sin 3 Though the truth be but one yet whether is the truth so in the breast of him that hath the power of prosecution that he can infallibly say his tenents are absolute truths â—nd what are different herefrom are erroneous doctrines hazarding the souls of men We see the contrary Acts 4.19 Joh. 16.2 Whosoever killeth you will think he doth good service 4 By this pretence many men serviceable to the Church of God are and have been cut off See Jâ—r 29.26 Hereby Jeroboam 2 Reg. 17.21 â— ave Israâ—l from following the Lâ—rd 5 This is the plea thaâ— all manner of persons in any place or state use for the suppressing of any persons contrary minded as Lutherans Papists c. Therefore it cannot be an infallible rule which is so frequently false and which hath occasioned so much blood of many Saints 6 We must make distinction betwixt erronious doctrines some teach upon the foundation and are more dangerous as some poinâ—s of Popery Socinianisme c. Some onely are varieties of judgement about smaller matters as the Presbyterian Independent Anabaptist whose difference is principally about order holding Christ for a foundation Against these doubtlesse there can be no exception why they may not be permitted Objection For tender consciences that are truly godly we would willingly suffer them but these men differ from the practise established by Law out of pride and stubbornnesse Answer 1 Because God is the searcher of hearts we ought to think the difference of such mens judgements is out of conscience not out of stubbornnesse till the contrary do evidently appear 2 For the offences of visible pride and stubbornnesse when they shall grow to that height that they trouble the publike peace the Magistrate may doubtlesse punish such in what sect soever Objection But we would willingly permit you your own conscience but we are loth to permit you first to worship God in assemblies secondly to communicate what you beleeve unto others For the Apostle saith hast thou faith Have it to thy self before God Rom. 14. Answer To the former first did not God require assembly-worship and that the Saints should joyn themselves in bodies we could be content to enjoy our own consciences but God requires the same 1 Cor. 14 33. Objection But hereby you get away our good hearers which divers of our Ministers have been the meanes of conversion Answer 1 First for the crown of your Ministers it shall not be the lesse in that they have converted them 2 For your selves you may have the benefit of their prayers and exâ—mples as formerly 3 Whether had you rather have them pure in conscience in departing from you according to their principles or to abide with you with wounded consciences To the second branch I answer of communicating what we beleeve unto others though in point of meates and dayes we may have faith to our selves Rom. 14.22 To beleeve in our hearts what is lawfull to eat and observe what not yet doth not this hinder but we must communicate to others what we think to be truth 1 Because Christ hath so commanded Matth. 10.27 What I tell you in darknesse that speak you in light and what ye hear in the eare that preach you upon the house top Obj. But if I do so they will kill me to which Christ saith fear not them that kill the body c. 2. Because the Apostles so practised when a whole Councell had silenced them Acts 4 17.20 We â—annot but speak the things we have seen and heard 1 Joh. 1.2 It s related of Socrates that he would not forbear the declaring of one God though he were sure to die for it How much more should Christians declare the truths of God 3 The persons that do declare those tenents they think to be truths they
that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and â— generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. â—oc 47. â—g 6â—7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly â—g 612. â—p 81 of â—aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren â—ontr 12. â—est 1. Willet Synepsis saith we define Baptisme a signe or sâ—al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith â—oc com â—g 614. Muâ—culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church â— 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. iâ— his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Syâ—alia de peâ—â—ever â—anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence Bâ—ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another precâ—ding requisite to baptisme we see Mark 16.16 Whosoever beleevâ—th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these shâ—uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr
the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and râ—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 hâ—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 conâ—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 wâ—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 newnâ—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 câ—ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Laâ—â— 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 râ—established in the counsell of Trullo word word for word cannâ—on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiuâ— canon the 7. the words are So we Catechise them and make them for to come for a certaine time into
he could not baptise Epist 70. ad Iâ—nuarium Episcopos Nilmidas de Baptizandis haereticis Yea then they joyned Unction with Baptisme that he that was anoynted therewith might become one of Gods Anointed Ibid. And for the Signe of the Crosse severall times more especially in this Epistle de lapsis he saiâ—h The forehead pure with the signe of God could not bear the signe of the Devill It would be too long to tell of other grosse errors as that only baptized persons escape eternall punishents That Originall sin is done away by it and that actuall sins sprouting up Originall sin is not after to be imputed c. By all which wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme And yet but in one Epistle do I finde mention to be made of infants baptisme which the forementioned Epistle to Fidus which may not without some grounds be suspected to be suppositions 1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop 2 The weaknesse of the fore-mentioned arguments not likely to come from a Councell of 66. Bishops 3 There is no mention at what place this Synod of 66. Bishops sh uâ—d meeâ— But suppose this Epistle were not feigned among all other corruptious Infants in CYPRIANS time pertook of the Lords Supper yet will not any allow this CYPRIAN in his Epistle de lapsis speaking of the wickednesse of those that sacrificed at the heatâ—eâ— Altars that they sacrificed their faith their hope in those deadly fires aggravates their sin that their infants they carried in their armes or led in their hands lost that which they had gotten in the beginning of their birth when the day of judgement comes they will say we have done nothing neither did we leaving the Meat and Cup of the Loâ—d hasten willingly to prophane defilements others treacherie hath destroyed us we perceive our parents were our murtherers 4 It appeares it was feigned because it was so contrary to the doctrine laid down in Tertullian whom Cyprian as I suppose the learned know did in his workes very much imitate that he called him his Master Da mihi Magistrum was Cyprians speech of Tertuâ—lian 5 It appears from Baronius testimony that Cyprian was against it Baron Annal. Eccles tom prim A. 53. pag. 398. who sâ—ith If Cypriâ—n had been sure that that had been an Apostolicall tradition speaking of infants baptisme and not contrary to holy Scriptures is by sound and sincere opinion without doubt he had rested Bernard serm 65. super cant pag. 144 Speaking of some Christians that opposed the popish stream he faith They laugh at us be because we baptise infants because we pray for the dead because we require the prayers of Sâ—ints This I adde for illustration not regarding any authority after the first 300. yeares Answer to the objections brought for infants Baptisme Obj. 1. As the infants of Jews were circumcised so the infants of Christians are to be baptised Answ We deny the consequence 1 Because there are two Covenants essentially differing Jer. 5.1 32.33 I will make a new Covenant not according to the covenant I made with thâ—m when I brought them up out of the Land of Egypt therefore their sâ—aâ—â—s ought to be essentially diver The first Covenant was carnall typiâ—all as appeares Jer. 11.7.8 vers 6. God bids them hear the words of â—is Covenant and do them And vers 7. I earnestly protested unto your Fathers in the day that I brought them out of the Land of Egypt even unto this day rising early and protesting saying obey my voice yet they obâ—yed not nor inclined their ear therefore I will bring upon them all the words of this covenant which I commanded them to do but they did them not 2 Then the Lords Supper should be given to infants because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves so are they to be kept off from baptisme because they have not faith repentance nor the covenanting of a good conscience 1 Pet. 3.21 3 Circumcision was commanded as well to reprobates as to the elect Gen. 17.10 Every man childe among you shall be circumcised among which were many reprobates Esau afâ—er God had said The elder shall serve the yonger Gen. 25.23 which the Apostle applyes to reprobation Rom. 9.12 was circumcised So Ishmael after God had rejected him in respect of spirituall blessings Gen. 17.20 yet vers 23. he Was circumcised and so were all that were born in his house or bought with mony So that circumcision was to be administred to reprobates as well as godly but baptisme is to be administred onely to those that repent and believe 4 Baptisme and circumcision do much differ First as circumcision was to be done the 8. day Baptisme any day 2 Circumcision was onely on the males this on males and females Circumcision done by the parents to the children by the father as Abram by the mother as Zipporah Circumcision belonged onely to the nation of the Jewes baptisme to the believers in all nations So in signification circumcision signed a right to Canaan baptisme signes a right to the death and satisfaction of Christ So in duration the one was to endure to the end of the Jewish nation the other to the end of the world And though circumcision be cald an everlasting covenant yet the Schooles distinction is known aeternum suis and aeternum dei Exod. 21.6 His master shall bore his eare and he shall serve him for ever Exod. 28. 43 It was a statute for ever that Aron should have his linnen breeches on when they came to minister in the holy place See Exod. 30.21 Levit. 6.18.22.7.34.36 10.15 Num. 18.11 Exod. 40.15 Their anointing shall be for an everlasting Priesthood So that ever and everlasting in the Old Testament are taken for length of time or the continuation of a thing 5 Circumcision was a profession of the observation of the Law Rom. 2.25 Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision q. d. They being not able to keep the Law they were no lesse miserable then the Gentiles For the Apostles scope is to humble the Jewes who doted upon outward priviledges Gal. 5.3 Every man that is circumcised is a debtor to do the whole Law Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins are two contrary things Gal. 6.13 Neither they themselves who are circumcised keep the Law q. d. The use of circumcision in the Jewish Church to binde the keeping of Moses Law Acts 15.5 The Jewish brethren commanded to circumcise them and to keep the Law of Moses So vers 24 There were some that troubled you saying that you ought to be circumcised and keep the Law so
the Martyrs would not give their bodily presence at any such worship as they disallowed they might have put an end to their sufferings would they have done so but they durst not But one of them being at such a worship cried out If there be any of the servants of God here bear me witnesse at the day of judgement that I do not worship at this idolatrous service Or words to this effect 6 It s unlawfull for any Christian either to allow himself in that which he condemnes or to condemne himself in that which he allowes Rom. 14 2. Happy is he that condemneth not himself in that things which he alloweth But by my presence at such a worship I condemn my self in that which I allow my bodily presence allowes that which my conscience condemnes and my conscience condemnes that which my bodily presence allowes 7 The end and scope of Christian actions should be spirituall edification and not the destruction of any but herein I do not edifie but cast a stumbling block and an occasion of falling in my brothers way condemned Rom. 14.13 8 The actions of Christians ought to be done in faith that what they do they may have good grounds that it is pleasing unto God but to be present at such worship cannot be done in faith but with a doubting conscience contrary to Rom. 14.23 Nay which is worse with a condemning conscience therefore its unlawfull 9 In all worship we must be able to answer that question Esa 1. Who hath required these things at your hands But in this worship we must acknowledge that Antichrist or humane traditions not any precept nor example of Gods word hath required this Therefore its unlawfull for us to be present at it Quest Who hath the power of baptising Answ I will not determine this question now as requiring a tractate by it self which I purpose to handle at large in time to come If God permit Onely for present the persons that lay claime to baptise they are eâ—â—her ordinary Believers or Ministers of the Churches For Believers I will no speak any thing now onely I will cite a saying of Tâ—râ—ull cap. 17. de Baptismo ad Quintil. edit la Cerda It remainss to conclude the matter also to warn coâ—cerning the giving and receiving baptisme the Bishop hath pâ—wer of giving it then again the Presbyters and Deacons but not without the authority oâ— the Bishâ—p for the honour of the Churcb which being safe the peace is safe otherwise the right were in the people For that which is equally received may be equally given Therefore also baptisme being equally Gods tributâ— may be exâ—rcised of all But how much more doth the discipline of shamefastnesse and modesty lye on the people that they do not take the Bishops Office All things are lawfull but all things are not expedient It s sufficient that thou use it in necâ—ssities of time place person because he shall be guilty of the man that is lost if he shall forbear to perform what freely he might This was delivered by him above 1300. yeares ago Or else the persons that baptise are Ministers and these are of two sorts First those that were chosen by the Churches and were never Ministers before Of these I will not say any thing Secondly they are such as are Ministers now and were so before Of these mens power I thus reason Either the power Ministeriall that was in the former Church state is true or false If true then are we Ministers and have the same power to administer all Ordinances as being ordained by a Bishop as well as others if that power were false then the subject that must receive this power must be either wicked men or believers or else Christ hath no subject on earth to receive it but Christ hath a subject and these are not wicked men but believers and these joyning together have power to chuse a Pastor to administer ordinances if a new ordination for such can be had it is expedient but if it cannot be had then election in the beginning of the recovery out of the Apostacy is sufficient provided that the person chosen be guifted and blamelesse My reason is because all Ordinances and Offices do resolve themselves radically into Believers in time of a generall Apostacie Quest Whether do you think Baptisme administred in infancy to be a lawfull Baptisme and sufficient Answ To me it is not For I think it to be a prophanation of an Ordinance for these reasons 1 Because it is taught by the precepts of men Esa 29.13 not by God Jer. 7.39 2 Because it was done in a wrong manner by sprinkling in stead of dipping 3 Because it is done by an Officer where there was 1 A questionable power the ministers being ordained by Bishops deemed Antichristian 2 A wrong matter to which it is a question whether Christ have committed any Ordinances Mat. 18. and therefore cannot be an infallible power in the dispenser 4 Because it is done upon a wrong subject who is not in Christs Commission Mat. 28.19 Nor Mar. 16.16 Beleevers and repentants being the subjects therein 5 Because all the certainty I can have of such a baptisme is onely conjecturall not infallible whereas the outward signe of Sacrament must be visible and infallible as the thing signified is this infant baptisme I take onely in trust from others Quest Whether is it not lawfull to baptize in one water as well as another Answ It appeares by the Eunuchs speech that it s alike lawfull to baptize in one water as well as another See here is water what doth hinder me howbeit we finde it in Scripture administred commonly in rivers or where there were many waters Tertul cap. 4 de Bap. Saith It is all one whether one be washed in a Pond or in the Sea in a River or in a Fontaine in a Lake or in a Channell Neither is there any difference betwixt those whom John Dipt in Iordan and those whom Peter Dipt in Tyber which shewes the Ancients accounted all waters alike fit for Baptisme FJNJS An answer to Mr. BLAKE his Arguments Objection BEleeving Gentiles succeed the Jewes in the Covenant the Jewes being broken off the Gentiles are grafted in by vertue of this insition we are branches of the roote Abraham Sol. The objector is overtaken in a grosse absurditiâ— to thinke there is some universall visible Church begun in Abraham into which upon the rejection of the Jewes the beleevers among the Gentiles and their seed are to be received for besides the invisible Church the body of Christs misticall there are only particular Churches under the Gospel and much more doth he erre to thinke all the members of the Gentile Churches to be taken into the Jewish and Jewes cast out 2. He erres in thinking there is some Covenant into which the Gentiles are grafted in upon the Jewes rejection of it which should belong to the Gentiles and their seed for there is no other Covenant with