Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	holy_a	sin_n	sin_v	2,051	5	9.4946	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

I have adventured for the satisfaction of doubting consciences to publish these my thoughts what I have cited out of Antiquity I have done it in sincerity as in the sight of my conscience If in any thing else there bee a mistake let the reader consider in what untrodden paths our way lies I was not so incogitant as not to forethink that the Crosse of Christ was like to attend the confession of this tenent for I well foresaw it but the evidence of truth shining cleer unto me the Lord taught me not to consult with flesh and blood I know it will be no little guilt at the day of Christ for the gaining earthly goods and escaping temporall hazards to wincke at light for feare of convincement nor will then a Scholasticke frivolous distinction nor a Logicall fallacye stop the mouth of that Conscience from barking which now thereby is layen to sleepe There are divers things alleadged against this tenent or tenents 1 Antiquity To which I answer infants baptisme is ancient but nothing neere so ancient as the world is borne in hand the name of it is not in the world in the Apostles time nor many yeers after Was not Episcopacie giving the Lords supper to infants ancient putting away wives was ancient but from the beginning it was not so those things which have not been in force from the beginning cannot be in force by succession of time 2 The fewnesse of those that defend this I answer its true But 1 Truth hath often been locked up in the breast of few who in competition of voyces could not make their party good In the first Nicene Counsell Athanasius almost alone did oppose the Arguments of the Arrians Mort. de concil author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine did upbraid the orthodox that Athanasius with four or five more troubled the peace of all the world to whom Liberius Bishop of Rome said The word of faith is not diminished by my alonenesse Theodoret lib. 2. hist Eccle. cap. 16. whereby wee may see the uncertainty of stablishing Religion by plurality of votes 2. T●ere are but few that will examine things when times and preferment stand thwart few there were that stood against Nebuchadnezzars Decree Where losses are on the one hand and sufferings on the other few will examine in such cases not one of many will reason the matter with his own conscience and of those that doe reason not one of many will suffer conscience to speak out and of those that doe suffer conscience to speake what it can not one of many but he stifles conscience with a distinction The testimony of a few that are not blinded with temporall ends but swim painfully against the stream is not to be slighted 3 Might not the same things seven yeers agoe have been alleadged against the Prelacie Common prayer Booke few opposed these It s an hard thing to get an open heart to receive truths when Magistrates are opposite and the receiving hereof shall expose our selves and families to want and misery 3 The vniversality of those that defend infant baptisme both churches and learned men Though many of them have defended it as Luther Calvin c. Yet there have been many that have opposed it who have not wanted learning to defend their cause For churches I shall hereafter shew how they have erred I will now give one instance viz Their mistake in the matter of the church for so many hundred yeers taking mixt multitudes for the matter thereof when the Scripture makes Saints in profession the matter thereof Baptisme being appointed of Christ for differencing the matter of the church from all other societies surely a right baptisme failing in respect of the subject a right matter must needs fail these two errors like Hypocrates Twins were borne at the same time and will dye together Now that the Saints are the matter of the church peruse these places 1 Cor. 1.2 To the church which is at Corinthus Sanctified in Christ Iesus and called to be Saints 1 Cor. 14.33 God is not the God of confusion but of order as in all the churches of the Saints We see All the churches consisted of Saints Gal. 1.22 I was unknowne to the churches of Iudea which were in Christ 1 Thes 2.14 You became followers of the churches of God which in Iudea are in Christ Iesus 1 Thes 1.1 Paul and Silvanus unto the church of the Tessalonians which is in God the Father and in the Lord Iesus Christ. We see what persons were churches even such as were deemed to be in Christ and in God 1 Cor. 10.17 We being many are one bread and one body Now how can carnall and civill men make one bread and one body with the Saints Apoc. 1.20 12. The Seven churches of Asia are called seven golden candlesticks which showes what kinde of matter the churches ought to consist of In a word to this objction of Churches I will onely oppose the calve worship in Israel that continued 200. yeares backt with authority and the many idolatries and corruptions that were universally upon every v●sible church in Antichrists Apostacy And for learned men I oppose the learned Fathers for the first 300. yeares or near upon not regarding the ●●thority of following times herein The fourth thing objected is that there are so many godly men among ●s that have suffered so much in the dayes of the Prelacy for standing out against them and these are contrary minded both those in the Synod and others out of it Ans 1. The examples of the holiest men are not rules for worship or conscience further then they follow the Scriptures Chrysostome saith there is more heed to be given to the Scriptures then to the voice of Angels 2 Godly men through slavish fears of povertie disgrace c. may be slow in receiving convinceable truths 3 One thing that may hinder godly men from receiving truthes may be the diminution of their own repute when they have formerly taught many glorious truthes and now they must come to be ashamed of their setting their posts against Gods posts Pezelius in his book of the Sacrament if my memory fail me not I having not the book by saith That wh●n none from Franckford Mart brought Calvins Institutions to Luther and after asked him what he thought of it He answered Profecto non inepte hic Author dixit Yet would he not recant what he had said lest the truth of all his doctrine should be cald in question but secretly as I have heard communicated his mistakes to Melancton 4 Many godly men especially those of the Synod have had little time to study this controversie being overburthened in their daily conferences and weekly preachings and the controversie was but newly begun to be inquired into in the beginning of their sitting 5 These godly men nor any other godly men in the world that I ever heard of suffered any thing for the defence of this

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. ● 22 Or to pertake in sin by leaving men to walk according to that which they think to be the truth Let every man judg● Objection But if such men be suffered to preach such doctrines the number of Hereticks will be so great that they will endanger the Orthodoxe as weeds choak the corn Answer 1 There will be no such danger if there be no persecution for conscience and a Law made for repealing the lawes already made for compulsion 2 Such freedome being granted 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 erron●ous doctrines which hazard the souls of men Answer 1 The guilt hereof lies upon the conscience of the Teachers and not upon the Magistrate Matt. 5.19 Whosoever shall teach men so he shall be least in the Kingdome of heaven Heb. 13 7 2 Those that so teach think they teach truth and do but discharge their consciences in so teaching for should they teach otherwise then what they beleeve they should sin 3 Though the truth be but one yet whether is the truth so in the breast of him that hath the power of prosecution that he can infallibly say his tenents are absolute truths ●nd what are different herefrom are erroneous doctrines hazarding the souls of men We see the contrary Acts 4.19 Joh. 16.2 Whosoever killeth you will think he doth good service 4 By this pretence many men serviceable to the Church of God are and have been cut off See J●r 29.26 Hereby Jeroboam 2 Reg. 17.21 ● ave Isra●l from following the L●rd 5 This is the plea tha● all manner of persons in any place or state use for the suppressing of any persons contrary minded as Lutherans Papists c. Therefore it cannot be an infallible rule which is so frequently false and which hath occasioned so much blood of many Saints 6 We must make distinction betwixt erronious doctrines some teach upon the foundation and are more dangerous as some poin●s of Popery Socinianisme c. Some onely are varieties of judgement about smaller matters as the Presbyterian Independent Anabaptist whose difference is principally about order holding Christ for a foundation Against these doubtlesse there can be no exception why they may not be permitted Objection For tender consciences that are truly godly we would willingly suffer them but these men differ from the practise established by Law out of pride and stubbornnesse Answer 1 Because God is the searcher of hearts we ought to think the difference of such mens judgements is out of conscience not out of stubbornnesse till the contrary do evidently appear 2 For the offences of visible pride and stubbornnesse when they shall grow to that height that they trouble the publike peace the Magistrate may doubtlesse punish such in what sect soever Objection But we would willingly permit you your own conscience but we are loth to permit you first to worship God in assemblies secondly to communicate what you beleeve unto others For the Apostle saith hast thou faith Have it to thy self before God Rom. 14. Answer To the former first did not God require assembly-worship and that the Saints should joyn themselves in bodies we could be content to enjoy our own consciences but God requires the same 1 Cor. 14 33. Objection But hereby you get away our good hearers which divers of our Ministers have been the meanes of conversion Answer 1 First for the crown of your Ministers it shall not be the lesse in that they have converted them 2 For your selves you may have the benefit of their prayers and ex●mples as formerly 3 Whether had you rather have them pure in conscience in departing from you according to their principles or to abide with you with wounded consciences To the second branch I answer of communicating what we beleeve unto others though in point of meates and dayes we may have faith to our selves Rom. 14.22 To beleeve in our hearts what is lawfull to eat and observe what not yet doth not this hinder but we must communicate to others what we think to be truth 1 Because Christ hath so commanded Matth. 10.27 What I tell you in darknesse that speak you in light and what ye hear in the eare that preach you upon the house top Obj. But if I do so they will kill me to which Christ saith fear not them that kill the body c. 2. Because the Apostles so practised when a whole Councell had silenced them Acts 4 17.20 We ●annot but speak the things we have seen and heard 1 Joh. 1.2 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

are either Ministers or people if Ministers then there 's a wo unto them if they do not declare what they think tru●h 1 Cor 9 ●6 Wo unto me if I preach not the Gospell Acts 5 20 Go into the Temple and speak all the words of this life Else may there be guilt of the blood of souls Acts 20 26 27. If people they are bound to strengthen others themselves being converted Luk. 22 32. So did the woman of Samaria Joh. 4.29 come see a man that told me all that ever I did is not this the Christ Though the Samaritans generally were of another belief before as appears v. 39.41 Objection But is it not lawfull to reduce seduced persons to the truth Answer Yes but not by carnall weapons of clubs fines banishment 2 Cor. 10.4 the weapons of our warfare are not carnall but mighty through God to the casting down of strong holds and imaginations and every thing that exalts it self against the knowledge of God among which is Heresie for one and bringing into captivitie every thought to the obedience of Christ 2 Violence never made any man cordially to close with any Religion though it hath forced the outward man Obj●ction Though men be forced to embrace a religion against their wils yet after they come to approve it and will not come to another Answer The accidentall good that fell out cannot make lawfull the evill upon which they ventured 2 Such men as do thus comply against conscience they are usually made twofold more the children of hell then formerly though there may be a different issue in some Objection Many ignorant souls hereby will be in danger of being seduced by Popish Priests and other Sectary Teachers Ans 1. Better sometimes a mischief then alwayes an inconvenience 2 These ignorant persons thus wrought on by tampering would in such variety of judgements try all sides especially when there were freedome herein to reason and debate 3 Hereby many weak ones among the Papists were in likelihood to be gained from them yea far more then the Protestants would in likelihood lose 4 Gods wayes are alwaies the safest and that which most concernes his own glory Objection Esay 49.23 Kings shall be thy thy nursing Fathers and Queenes thy nursing Mothers therefore Kings and Princes may imploy their compulsory power for the nourishing of the church Answer We deny the consequence For 1. The scope of the place is that Gods people being in Captivity thought God had forgotten and forsaken them Vers 14 God tels them he had not nor could not vers 15. He had graven them upon the palmes of his hands and their walls were alwaies before him vers 16. and told them that their builders make haste and their destroyers should depart far from them vers 17. and though vers 19. their desolations were great and their land desert yet shortly the inhabitants should be so many The Lord tels them of the two causes hereof ● efficient vers 22. that the land should be too straite for them verse 20. hence the people of Israel fall to wonder that their number should so multiplie vers 21. enquires how it should be to which the Lord answers vers 22. I will lift up my hand to the Nations q d it shall be my worke there shall sundry of the Gentiles shall come into them as proselites and not onely themselves but they shall also bring their children in their armes and upon their shoulders with them 2 The second or inferiour meanes of this inlargement shall be this 2 Instrumentall v 2● Kings shall be thy nursing Fathers and Queenes thy nursing Mothers verse 23. as Cyrus Darius Queene Hester Artaxerxes c. for that he speakes of deliverance out of Babylon appeares in the two next verses shall the prey bee taken from the strong or the lawfull captive delivered c. 2 Suppose it were a prophesie of Kings and Queenes under the Gospell yet may Kings and Queenes be nursing Fathers and nursing Mothers by countenancing and contributing towards religion and the maintenance and professours thereof by improving all their credit and state towards the good of Gods people and so the prophesie is fulfilled in what it holds forth without Princes vsing any coercive power in the behalfe thereof 3 The very similitude of a nursing Father and nursing mother holds not forth to us violence or compulsion but kindnesse and love such as the loving nurse useth towards the tender babes little did the holy ghost using such a similitude of love and kindenesse think that men would pervert it to violence and constraint 4 Compulsorie power of princes and states is so far from nourishing of the churches that it hath destroyed many both in body and soule in body whiles much Christian blood ●ath been shed whiles each man hath with his blood defended his own tenents and in soule whiles many have complied for fear of the Magistrate to do things not onely with doubting consciences which is damnable Rom 14.23 Hee that doubteth is damned if he eate but even against conscience which is much more damnable This compulsorie power may worship a glorious uniformitie and make pompous and Populous assemblies but all this while many a one goes on with a griping unsatisfied conscience whose light is one waies and their practise forced to be another or else they must ruine themselves wives and children Princes by this compulsion may be nursing Fathers to the Parochiall ministers by increasing of their maintenance but whether they Will bee stepfathers hereby to tender consciences I leave it to inquirie Objection Let every soule be subj ct to the Highest powers Rom. 13.1 Answer The apostle meanes in civill things not spirituall For 1. Had the Apostle meant spirituall things or matters of conscience then Nero and the Magistrates that then lived might have compelled the Christians to have worshipped the Sun and in case of refusall might have punished them 2 Then had the Apostles sinned in refusing to be subject to the Magistrate herein When they said wee ought to obey God rather then men Frivoulous is that distinction which is made betwixt Magistrate Christian and not Christian For 1. What power any Magistrate receives from God as a Magistrate every Magistrate receives the same 2 The Scripture doth not make one rule for the Magistrates that lived in Pauls time who were Heathens and another rule for the Magistrates that lived in Constantines time most whereof were Christians but one and the same rule is set down towards all Magistrates qua tales and this distinction hath beene made politickly by Divines at first who had the same Magistrates on their side and seconded by others who either had the same codition or through a passive vnderstanding did embrace former tenent without Examination Objection Apoc. 17.16 It s said the ten Hornes which thou sawest upon the Beast these shall hate the Whore and shal make her desolate and naked and shall eate her flesh and burne her

the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and r●pentance so farre as the Church or Elders are able to judge no man ought to be received into communion in Baptisme no more then he ought to be received into communion in the Supper for want of the said requisites of faith and repentance 3 There is but one excommunication therefore there is but one communion as we see Math 18. If he h●ar not the Church let him be as a Heathen and a Publican and consequently he is cast out of communion in baptisme as well as in the Supper for a person cast out is to be as an Heathen or publican neither of which were baptised And so was the incestuous person cast out for that which is cald a lesse excommunication con●uting in an abstention of vitious men from the Supper and yet holding them in commnunion in other priviledges hath so farre as I see little ground in Scripiure That place 2 Thes 3.14 commonly alledged for it proves nothing If any man obey not our w●rd by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to marke or signe with a marke notorious which was no other but that excommunication practised on the incestuous person as appears by these reasons 1 Because there is the same beginning of excommunication here that is set down 1 Cor. 5.4 as appears in the 6. verse of this chapter which must be conjoyned with this 14. verse We command you brethren in the name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly 2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject 3. By his bidding them withdraw their company from such for fear of infection not onely vers 6. but also vers 14. 4. There is the end of excommunication set down that is That hee may be ashamed both of his wickednesse and come to repentance and of that publike brand wherewith he is stigmatized Now whereas vers 15. it s said count him not as an Enemie that is after the censure is thus past upon the sinner count him not as an enemie that is as a persecutor or one that is an adversarie of the faith but admonish him as a brother that is Though he cease to be a brother being cut off yet do not you lay aside your brotherly affection towards him but still admonish him as if he were a brother in communion with you for admonition is a duty we owe to excommunicate persons and yet wee may withdraw familiar society from them as wee do from Heathens and Publicanes 5. In the course of Scripture those that pertooke of Baptisme did also partake of the supper 1 Cor. 12.13 the Apostle speakes of all beleevers that by one spirit are we all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drinke into one spirit where we see three things 1. That onely those that in the judgement of charity have the Spirit are and ought to be baptized 2. All such that were so judged of were Baptized 3. The same all pertook of the Lords Supper being all made to drinke into one Spirit which divines expound to be no other then drinking in the Lords Supper which by a Synecdoche is put for whole communicating I will now prove the second branch of the assumption that is this the delaying baptisme till persons beleeve brings benefits As 1. Hereby the matters of the Churches will be right whiles none but Saints in profession shall bee admitted members and without a right matter there will never be comfortable Reformation 2. Persons being delayed will be carefull to get knowledge that so they may partake of Church Priviledges and without which they cannot pertake of them and also to addresse their lives according to the Rule of Christianity seeing a want of either would keep them off from being church Members but now most persons being once baptized in their infancie are carelesse to get either knowledge or Holinesse but rest in their baptisme Object But what if a person should die in the time when he is delayed Answ When he hath a will to receive the Odinance of Baptisme but cannot being kept off by the Church or Elders his faith will save him in this case when there is neither carelesenesse nor contempt on his part Ambrose doubts not of the salvation of the Emperour Valentiniar though he were not baptised 3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme which being administred to infants seems to be vnder a cloude What Baptism is For Example Baptisme is a signe or seale of our Death Buriall and Resurrection with Christ Rom. 6.3 4. And that we are planted into the likenesse of his Death and Resurrection having sin dead in us respect of the reign and dying in respect of the reliques verse 5. and we rising again to newn●sse of life Also it s a signe of our faith Mar. 16. of our fellowship with Christ 1 Cor. 12.13 of the holy Ghost Acts 10.47 Of our putting on of Christ Gal. 3.27 of a heart sprinckled from an evill conscience Heb. 10.22 Of the answer of a good conscience 1. Pet. 3.21 When we read these things in the Scriptures we must needs question how can these things be in the baptisme of infants many of which prove very wicked and some will be ready to thinke they once had this grace in baptisme but are now fallen from it but if these things be affirmed of grown persons who understand what they doe and professe what they understand there will be no difficultie in conceiving what the Scripture means seeing every church of Christ or the Elders of it judgeth such persons to professe in sincerity 4. Deferring of baptisme would come nearer the purity of ancient times as appeares not onely in the Acts of the Apostles Act. 8.37 10 47.16.35 and there is never an instance of c●ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc La●● cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant Can 7. learne the faith and to give account of it to the Bishop or Elders the which very cannon its like upon some abuse or neglect r●established in the counsell of Trullo word word for word cann●on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiu● canon the 7. the words are So we Catechise them and make them for to come for a certaine time into

Of person 2. Of condition no man can say Christ speakes of suchnesse of person because they are little ones For the Indians and Mahamitans might come in so but he speaks of a suchnesse 1. Because the word is a word of similitude he sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of of such like is the Kingdome of God that is of such as are like in humility c. 2. Because Christ Mat. 18.4 drawes us to humilitie from the example of little children 1 Cor. 14.20 In malice be ye children 6. Had Christ used to baptize little children the disciples would not have rebuked them for bringing their children as wee see they do Mat. 19.13 Obj. 7. Little children receive the Kingdome of God Mark 10.15 and Luke calls those little children infants Luke 18.15 and both Mark and Luke have this saying whosoever shall not receive the Kingdome of God as a little childe shall no enter into it Christ saying of little childe or children indefinitely it may bee understood of all children and so all children may be Baptized Answr Three things are to be opened 1. What Christ meanes by the Kingdome of God I take it Christ meanes the Kingdome of glory though we will not much contend whether both Kingdomes be meant by the Kingdome of grace and the Kingdome of glory or whether the Kingdome of glory onely yet I rather thinke the kingdme of glory is here meant for these reasons 1 Because infants are not capable to understand the Laws of Christ which God declares in the Kingdome of grace neither are they able to to yeeld obedience hereto but they are capable enough to receive the gift of heavenly glory 2 Because this Kingdome is a locall Kingdome because here is mention made of comming into it the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a going into a place but the Kingdome of grace is not a locall place 2 What is meant by receiving whosoever shall not receive c. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to receive that which another gives it s derived a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which is as much as to take that which another gives So that whosoever shall not receive meaneth whosoever shall not take from gift the Kingdome of God 3 What is meant by little childe or children for childe is put in the singular number Mar. 10.15 and in the plurall number vers 16. Answ Little children or infants are to be considered two wayes 1 Collectively and that two waies 1 In an universall collection for all infants that shall be born whether they live or die of these we cannot affirme Christs words to be truth that these receive the Kingdome of God unlesse we maintain falling from grace that they once had received it but were after faln from it much lesse can we affirme baptizing of them 2 In partiall or divisine collection and that in a twofold respect 1 For the kinde of infants or little children living so our Saviours words would not be true For many of them yea even the infants of godly parents grow up and prove wicked and do not receive the kingdome of God therefore it cannot be so taken and we cannot know which will prove good or bad that we may baptise or not baptise them 2 In a partiall collection for all infants so dying in this sense Christs words would import that all such go to heaven and so it would not follow that they should bee baptised because wee know not certainly which will dye or live and therefore though the dying infant go to heaven yet can no Minister baptise it because he cannot know infallibly that it will dye till it be dead nor hath the Minister any such command so to do 2 Singularly Little children or infants are to be taken singularly or individually for some infant or infants which were then brought to Christ whom Christ as God knew to be elect and of these our Saviour speaks and not indefinitely of all infants when he saith whosoever shall not receive the Kingdome of God a little childe shall not enter into it And that Christ so meaneth his speech appears by Mark. 10.14 Luke 18.16 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horum hujusmodi of these such like is the Kingdome of God Christ pointing at them in respect of their humility and election to grace and glory Reader there being a mista●e in the foregoing instead of infants re●de humilitie not of their infancie for many infants never receive heaven and except we receive the Kingdome of glory as that little childe or children we shall never enter into it Yet doth it not follow that because Christ revealed his fathers eternall love and good will to some infants that were brought unto him and that heaven belonged to them that therefore it should belong to all infants in generall or to all infants of godly parents many whereof grow up and prove wicked But all that probably followes is that as those infants that were brought to Christ received heaven of free guift as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive signifies as was shown before so all that come to heav●n must receive heaven in the like manner of free guift if ever they mean to come hither Mr. M. pag 15. Obj. 8. Acts 2.38.39 when Peter exhorted his hearers to repent and be baptised he useth an argument from the benefit that should come to their posteritie For the promise is to you and your children Or as others frame the argument As it is to a godly man so is it to his children but the promise belongs to a godly man therefore it belongs also to his children Answ 1. The word children doth signifie in Scripture men Mark 10.44 the disciples are called children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children how hard is it for them that have ri●hes to enter into Gods Kingdome Joh. 8.39 If ye were Abrams children you would do the works of Abram Yea the diminitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to men Gal. 4.19 My little children of whom I travell in birth till Christ be formed in you 2 This place is not a promise but a proffer of a promise to persons not actually converted but in a way of conversion vers 37. they cry out what shall we do to be saved Hence Peter tels them vers 38.39 what they should do and after he had this and testified with many other words vers 40. they beleeved vers 41. Hence we cannot alledge as it is to a godly man so is it to his children because these men were not yet converted persons 3 If there were any promise then it must be either remission of sins or the guift of the Holy Ghost which must be made to godly men and their children Had it been any other promise save remission of sins it had not been a salve for

the sore of a guilty conscience vers 38. But this cannot be because many children of godly persons prove wicked which if they do having formerly had a promise of remission of sins and of the holy Ghost then 1. either God fals from his promise which is blasphemy to say or 2. the childe is faln from grace having formerly had the Holy Ghost but is now wicked 4 This promise was no more to these that were pricked at their heart then it was to them that were farre off vers 39. The promise is to you and to your children and to all that were a farre off whether a far ●ff from you as the G●ntiles or a farre off from the promise as men in the naturall state to them that are afarre off as many as the Lord our God shall call The Apostle doth n t as the obje●tor supposeth use an argument to his hearers to repent and be bap●ized from the benefit tha● should come to their posterity but answers a question which troubled consciences pricked for their ●illing the Lord of life made viz. What shall we doe to be saved to whom Peter said repent and be baptized in the name of Christ so re●ission● sinnes they farther scrupled what ground have you for this to whom Peter propounds the universallity of the promise viz. It is ●o you to your children to all that are a farre off even as many as God shall please in time ffectually to call They further scrupled we have contracted guilt on our children by wishing Christs blood to be on them as well as our selves to this Peter saith the promise is to you and your children 6. There was none in that place was baptized but they that gladly received the word as appeares vers 41. It is not said they and their infants or children but onely they that gladly received the word Obiect 9. The parents faith is sufficient to receive baptisme Answ 1. The iust must live by his owne faith Hab. 2.4 The righteousn●sse of the righteous sh●ll be upon him Ezek. 18.11 2. What did Isaacs faith profit Esau or Iehosophats faith Iehoram Object 10. Baptisme and circumcision are essentially the seales of faith Rom. 4 11. Therefore baptisme succeeding in the roome of circumcision ought not to be denied to infants although it be the baptisme of faith and rep●ntance Answer 1. We deny that Circumcision was an universall seale of faith but was onely an individual seale of the individuall faith of Abraham as appeares out of the text 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated seale signifies a signe in the first place ●t also signifies a marke seale upon any thing to know it is as well as a seale and so the meaning may be God would have Abraham circumcised as a note of his faith and a memoriall and eternall monument of his fame that he was the first circumcised person of that nation yet doth it not hence follow that it was the seale of the righteousnesse of faith either to Abraham or his seed 3. Suppose Circumcision were the seale of faith absolutely and were administred to the Jewish infants yet was it so done because it was so commanded of God in like manner the baptisme of faith and repentance were to be administred to infants if it were so commanded in the Gospell but there is no such thing commanded 4 Abram received not the seal of the Covenanant before he first beleeved now we are the spirituall sons of Abram as believers not as carnall discending from his loynes therefore we ought first to believe before we receive the seal of the new Covenant 5 Should we grant the argument yet hence none should be baptised but those that were grown persons and had the righteousnesse of faith as Abram had at this time when he was circumcised neither of which are compatible to infants of dayes It s absurd to think that baptisme should succeed circumcision in respect of infancy which is not here mentioned in the text nor now was not the age of Abraham and yet that it should not succeed it in what is mentioned in the text that is in being a seal to the righteousnesse of faith or grace received in an adult person 6 The scope of the place is this viz. As the Apostle had given a comfort to the beleiving uncircumcised Gentiles that by the example of the same righteousnesse of faith which was reckoned to Abram in uncircumcision righteousnesse should be reckoned to them vers 9 10. So he gives a consolation not the barely circumcised But to the believing Iewes who walke in the steps of Abrams faith vers 11.12 That in like manner righteousnesse should be imputed unto them But what doth this conduce to the baptising of infants 1 Cor. 7.18 Obj. 11. Holy persons are to be baptised but infants are holy ergo Answ 1. To the proposition I answer 1 Holy persons endued with a holinesse known to the Church ought to be baptised but the Apostle here speaks of an outward holinesse common to the Reprobate as well as the Elect for such a holinesse we see Heb. 9.13 The bloud of Buls sanctifieth to the purifying of the flesh 2 To the assumption I answer 1 Children in this Text are not holy with an holinesse distinct from Idolaters as appeares in the repetition of the word sanctified 2 Though they were holy persons yet are they not to be baptised 1 Because there is no command for baptising of them 2 Because this holinesse must be either inward and inherent which is unknown to the Church and so the Church hath nothing to dispense baptisme or else it is outward and so the Church cannot dispense baptisme because baptisme is not a signe of outward holinesse but of the fellowship which the Church judgeth the baptized person to have in the death buriall and resurection of the Lord Jesus Here is a full answer to the argument and I need not meddle with what holinesse is here meant Yet will I speak a little of it supposing that my answer given already is sufficient should I say no more To open which consider these things 1 The occasion of these words Some Corinthian Believers scrupled whether they might live with their unbelieving yoke-fellowes vers 1. compared with vers 12. To this the Apostle saith Let not the Believer put away the unbeliever 2 Of what holinesse doth the Apostle speak of Answ I will show 1 Negatively of what holinesse the Apostle did not speak of 2 Positively of what he doth speak of 1 Negatively he speaks not of any covenant holinesse which we partake from Abram 1 Because it doth not agree with the context for the question was not after what way man woman or childe become holy But whether a Believer or an unbeliever might live one with another in marriage To which the Apostle answers affirmatively they might live together and gives a reason vers 14. For the unbelieving husband is sanctified in the wife This word For tels us it

is a reason 2 If the childe be holy with a covenant holinesse then is the wife holy with covenant sanctification so the wife though a Heathen belongs to the Covenant of grace 3 If there should be any covenant holinesse conveyed to Gentiles it must be by our being Abrams seed but this is onely by faith Gal 3.29 If ye be Christs then are you Abrams seed 2 Positively What holinesse is here meant Answ A civill holinesse 1 Of matrimoniall institution wherein God appointed man and wife to live together which is called a Holy State in opposition to fornicators 1 Thes 4.4 5. Possesse his vessell in sanctification not in the lust of concupiscence And also because of the holy person who instituted it and the holy end whereto it was instituted Reasons why this holinesse is here meant 1 It agrees with the context he bid them dwell together vers 12. Now what more favourable reason can there be to the binding of a Believers conscience then Gods institution 2 Because such an holinesse must be meant as could befall an unbeliever for the unbelieving man or woman is sanctified with his holinesse and yet remaines a privative unbeliever that had not acknowledged the faith in an hi●toricall a●sen● now a covenant holinesse could not befall such a person being every way a stranger from the covenants of promise but a holinesse of matrimoniall institution may well befit such 3 Because this holinesse hath a proper influence upon the children to make them in some sense holy Mal. 2.15 The children of one man and one woman are called a godly seed So the Apostle here argues from contraries If your marriage w●re not holy by Gods institution then your children born in the bloud of marriage were unholy but you have no thought of putting them away or leaving them therefore must you think your own marriage lawfull which make● your children so to be For the rise of this Corinthian scruple no man can tell the ground of it therefore in vain do they carry it to the time of Ezra The Text is silent of the rise of it 4 Whereas some Corinthians scrupled living with an Heathen yoke-fellow the Apostle shewes that they might live lawfully together now which they could not do under the Law Deut. 7.4 If ●he Jewes had taken wives among the Heathen they were to put them away Ezra 10.3 But now under the Gospell it is otherwise Acts 10.15 A Heathen was now clean to a Christian 2 Holinesse that may be meant is a holinesse of education when the believer and u●believer lives together the children are in a way of being brought up godlily whereas if they part one from another the unbeliever will be apt to get some of the children and then they will not be brought up holily And so Estius and Gorranus otherwise that is to say if you depart one from another your children now born should be unclean that is remain in unbelief following the greater part which then were unbelievers but now if you remain together they are holy that is they are in a way to become Christians Again we deny the consequence for those 1 Cor 7.14 were not holier then those infants brought to Christ Math. 19.14 yet would not Christ baptise them for Christ baptised not Joh. 4.2 and if those that had right to the Kingdome by Christs own confession were not baptised much lesse others Obj 12. The holinesse of Abraham Isaac and Iacob redounded to their posterity Rom. 11.6 If the fi●st fruits be holy the lump is also holy Therefore Christians being taken into the same body the same holinesse will befall all their posteri●ie Answ 1. If it were granted that there were such an holiness● in Chr●stianity yet should not their infants be baptised because the females of the Jewes were partakers of the same holinesse yet were not circumcised for want of a command 2 It should thence follow that there should be a Catholike visible Church into which the Gentiles should be planted 3 The Gentiles are not planted into the root but onely by faith therefore not the unbelieving Gentiles but believers among the Gentiles are planted into Abraham 4 The Apostle therefore speakes onely of the Jewish off-spring and not of the Gentiles And although the Jewes are brought into one body and the mi●dle wall of partition is broken down Ephes 2.14 It is to be understood of believing Jewes and Gentiles united in Christ by mysticall union not by visible Ecclesiasticall dispensation 5 The root there meant is Christ and the lump are the multitude of Jewes to be called into the faith of Christ in the last times which multitude shall be all holy because Rom. 11.26 27. All Israel shall be saved and the deliverer shall turn away ungodlinesse from Iacob Esa 16.17 I will make thy Officers peace and thine exact●rs righteousnesse and vers 21. Thy people also shall be all righteous Quest Whether by first fruit and root are meant Abraham Isaac and Iacob and by the lump and branches their posterity Or whether by first fruit and root are meant Jesus Christ and by the lump and branches the Iewes in elect to salvation to be called home Answ By first fruits are meant Christ c. 1 Because Abram Isaac and Iacob are never in Scrip ure called by these names of first fruits and root and their posterity by the name of lump and seldome by the name of branches But Christ and his body the Elect are called by this name 1 Cor. 15.20 He is b●come th● f●●st fruits of them that slept So Christ is called a roo● Esa 53 2. Apo● 5 5● 22.16 and the Elect are called branches Ioh. 15.5 who are said to be rooted in Christ Colos 2.7 2 The root and branches the first fruit and lump must be of the same kinde but Abram and his posteritie are not of the same kinde his posteri●y being many of them wicked But Christ and his body mysticall are of the same kinde having the graces of Christ communicated to them 3 The lump and branches meant here are such as are holy persons but what holinesse can there be in the fleshly seed of Abram being now in a state of rejection that they can truly and properly be so called So ORIGEN As well the first fruit as root is no other but CHRIST Because every man that is saved is planted into this root Object 13. 1 Cor. 10.1 They were all baptised unto MOSES in the cloud and in the Sea Now their baptisme was a Type of our baptisme 1 The scope is that the Corinthians should not rest in outward priviledges seeing diverse of the Iewes had outward priviledges and yet God was to well pleased with them 2 To understand the place looke Exod. 14 We shall see this baptisme was Metophoricall because it was without water vers 21. The Lord caused the sea to goe backe all that night and made the sea dry land and vers 22. The children of Israel went into the midst