Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	infant_n	sin_n	4,766	5	6.2598	4	false

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

11 6. Without Faith its impossible to please God John 3.17 He that beleeveth not is condemned already Answ First the Scripture hath not revealed unto us any thing cleerly concerning the salvation or damnation of infants 2 Forasmuch as there is no name under heaven whereby persons can be saved but by Christ Acts 4.12 And forasmuch as infants are guilty of originall sin Rom. 5.14 Death reigned from Adam to Moses and consequently sin over them that had not sinned after the similitude of Adams transgression that is to say by actuall sin It is then most likely that infants as well as others are saved by the presentment of the satisfaction of Christ to Gods justice for originall sin Rom. 5.18 By the righteousnesse of one the free gift came upon all c. This satisfaction its true is but one but there is a twofold way of applying it first through beleeving in those that are capable of beleeving and so the objected Scrip●ures and others of the like kinde mean it and it s most absurd to referre the preaching of the Gospell to infants and to think them capable of beleeving that are not capable of k●owledge 3 Without beleeving is this satisfaction applyed for dying infants by vertue of Election and the free grace of God to the justice of God Rom. 11.7 Elcteion hath obtained it that is the free grace of God vers 5. Rom. 5.18 If we ask how baptised infants dying after baptisme are saved you must needs have recourse to this way especially it being concluded on both sides that baptisme doth neither conferre grace nor wash away originall sin Arg. 5. The children of wrath are not to be sealed with the seal of grace Baptisme is a seal of grace Therefore infants are not to be sealed with the seal of grace The proposition is undoubted because every man as he comes into the world is by nature the childe of wrath As every nature pertaketh of the nature of which it is begot so doth man Ephes 2.3 Were by nature the children of wrath even as others Psal 51 5. Obj. But if infants as well as others be children of wrath by nature then they dying in their infancy must needs be damned Answ No naturall defilement with originall sin doth not simply damne it shewes there is something in us that deserves damnation but it doth not appear from Scripture grounds that any person was damned for it alone Davids infant though it died the seventh day a day before circumcision is probably thought by divines to have gone to heaven 2 Sam. 12.13 I shall go to him but he shall not return to me And if men may judge though secret things belong to God why may not we think infants in generall so dying their innocency being the same in respect of actuall sin to be saved through the presentment of the satisfaction of Christs death to Gods justice as was said before 2 As men have a charitable opinion concerning those infants that died vncircumcised in the Wildernesse for 40. yeers space and of those infants that died before the institution of Circumcision and of the children of Christians in the Primitive Church that dyed before their parent or parents were christianized So must we have the same charitable opinion concerning other infants yea those that hold Baptisme of infants hold their infants dying after Baptisme to be saved and yet they confesse Baptisme doth not take away originall sin Object 2. Among the infants that are children of wrath there are many thousand are Elect therefore they may be Babtized Answ 1. The church cannot judge of secret things nor knowes nothing of their Election 2. The Scripture revealing every man to be a a childe of wrath by nature looks upon them under that notion till there be some profession or appearance of the contrary reserving stil a charitable judgement for those that dye in their infancy and the rather because Christ saith of such is the kingdome of heaven Object 3. Whereres its objected of the Jewes infants they they were children of wrath by nature and yet they were sealed with circumcision a seale of grace and therefore the infants of Christians may be so Sealed Answ Circumcision was no seal of grace to the nation of the jewes for persons that in a state of rejection as Ishmael and Esau had it yea all that were bought with a jewes money what it was to Abraham alone we shall dispute of it further hereafter Circumcision was an obligation to keep Moses Law see Rom. 2.24 Gal. 5.3 6 13. Act. 15.5 And it was to be given to the whole bodie of the Jewish nation whether they had grace or not it was not materiall this was enough to inright infants to circumcision that they were discended of Jewish Parents Argument 6. Acts 8.10.12 There is mention made of a whole Cities baptising or at least of a great part of it who after they beleeved Philip preaching the things concerning the kingdome of God and the name of Iesus Christ were baptised both men and women There is no mention made of beleevers and their seed but onely of men and women Surely among so many beleevers there were many children which had they been baptized the Scriptures would not have been more silent of their Baptisme then of their parents especially seeing children are named with their Parents when there is occasion Acts 21. vcas 5. They all brought us on our way with wives and children till we were out of the Citie Should an Heathen in time when Iewish worship was required have came to a Priest and told him that he beleeved in the God of Israel and desired to be joyned to the Jewish church the Priest would tell him if you joyne to us you must have the foreskin of your flesh cut off and the foreskin of all your Males this Proselite might reply this circumcision is painfull where do you finde it written the Priest would instantly turne to the 17. of Genesis and shew him where it is written In like manner So among those 30 ● souls there is not so much as 〈◊〉 in infant spoken o● but onely sa●h as gladly rece●ved the Wo●d Act 2.41 An Heathen comes to a Minister and tels him that he beleeves in Jesus Christ and desires to joyne to a Christian church the Minister tells him if you joyne to us you must be baptised you and your children now should the Heathen reply where do you finde it written do not you thinke the Minister would be greatly pusled to prove it and would he not be ashamed to fetch his Covenant from Moses and his signe or seale from Jesus Christ So that I conclude if the Samaritans men and women had children or infants why had they not brought them Argument 7. Acts 19.2 3 4 5. Baptisme of persons that want faith in one of the persons of the Trinity is insufficient Infants at baptisme wants faith not onely in one but in every person of the Trinitie therefore there

3. Inlightning whereby we behold that holy and wholesome light Further ibid. pag. 95. Moreover these bonds speaking of ignorance and sin are most spec●tily forgiven by mans faith but by Gods grace that is to say when sins are forgiven by one Paeomian medicine that is to say the baptisme of the word therefore we wash away all our sins and forthwith we are no m●re wicked for this is one grace of illumination ●r Baptisme that there are not the same manners that were before we were washed Also pag. 96. ibid. he saith We repenting of our sins and renouncing their diminutions being purged from our dregs by baptisme also have recourse to that eternall light as children to their father By which it appeares in Clemens his time repentance went before baptisme So Basil cont Eunomin lib. 3. Qui enim gratia divinus efficitur c. For he that is made godly by grace is changeable by nature sometimes by negligence falling from goodnesse but that doth plainly resist the tradition of wholesome baptisme for baptisme is the seal of faith but faith is the confession of the Dietie for first he ought to believe and after to be sealed with baptisme Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners the death of sin the regeneration of the soul How can this be affirmed of infants And speaking of persons of wicked men he saith Pag. 15. I will rowl in mire after the manner of hogs I will walke deceitfully swear lye and then when I am full with evils I will cease and receive baptisme Which showes at what time persons were wont to be baptised not in their infancie but when they were men For Mr. M. ● M. ●●g 44. his place out of Irenaeus adversus haereses lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme neither of infants or any other as I can declare upon a diligent search the place makes more against him then for him Tertull. de Baptismo adversus Quintill Editio de la Cerda vol. 2. p. 153. There is nothing so hardens the mindes of men as the simplicitie of Gods workes that a man without pompe and cost let down in the water and betwixt a few words dipt riseth again c. Observe he speakes of a man not of an infant La Cerda on these words in aqua demissus observes that in time past baptisme was celebrated by dipping though he after addes baptisme was conferd on sick persons by sprinkling Ibid. cap. 13. Lex tingnendi to use his own word the Law of dipping is imposed and the form prescribed go ye teach all nations dipping them in the Name of the Father Son and holy Ghost to this law is that definition compared unlesse a man be born again of the water and of the spirit he shall not enter into the Kingdome of heaven he hath bound faith to the necessity of baptisme therefore all beleevers from thence were baptized and then Paul when he beleeved was baptised Where observe first dipping was set down by a Law 2 He bindes faith to the necessitie of baptisme 3 He saith therefore all beleevers from thence were baptised mentioning none else But most fully he saith cap. 18. For every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there that Sureties should be hazarded who by their mortality may fail of their promises and be deceived with the going forward of an evill towardlinesse Let them come whiles they are young whiles wherein they come they are taught let them become christians when they know Christ Also a little after he saith shall it be done more warily in secular things that to whom earthly substance is not committed divine should be committed they shall know to beg salvation that thou mayest seem to give it to him that askes it In the same chapter he saith further For no lesse cause unmarried persons are to be delayed in whom the tentation is prepared c. If any one understand the right baptisme he will rather fear the obtaining then the delaying 1 Where observe he saith for every persons condition disposition and age the delay of baptisme is more profitable much more for infants 2 He saith let them become christians when they know Christ this cannot infants do 3 He saith we will not commit earthly substance to little ones and shall we commit divine 4 It must be given to them that aske it therefore not infants 5 He would have married folkes delayed because of the strength of tentation in them 6 He saith if any one understand the weight of baptisme he will rather fear the obtaining then delaying therefore little did he think it lawfull to baptise infants Also in the 20. chapter of the same Book he saith it behoves them that are about to enter into baptisme to pray with frequent prayers fastings kneelings and watchings and with the confession of all their sins past this cannot infants do Chrysostom ad pop Antioch tom 1. hom 21. pag. 267. Edif purif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before and now speak and will not cease to speak if any one have not corrected the transgresions of his manners and hath not mad● ver●ue easie ●o himselfe let him not Baptized For CYPRIANS authority whereas Epist 59. a certain Bishop named Fidus maintained that infants w●re not to be baptized till the eighth day there was a Counsell of 66. Bishops that met together condemning Fidus his opinion yet ●pproving infants Baptisme but two things are to be considered 1. The weaknesse of the grounds 2. The errors that came along with it that no man hath cause to triumph in their authority The grounds of Cyprian and his 66. Bishops were 1. T●e son of man came not to destroy soules but to save therefore so far as lies in us no soul is to be destroyed 2. God shewes himself a like father to all to the obtaining of the heave●ly grace 3. If forgivenesse of sins bee given to greatest sinners that most sin against God when they beleeve and none of them are hindered from Baptisme and grace much lesse ought infants to be hindred that being newly borne have sinned onely by Originall sinne and so much the more because not his own but other mens sins are forgiven to him T●ese were the cou●sels Reasons Cyprianus Collegio 66. Fido fratri de B●ptiz●ndis infantibus Epist 59. Now for the Errours about Baptisme they were many As 1. That the Holy Ghost was received by baptisme expounding Joh. 4 He that drinketh of the water that I shall give him of the water of Baptisme Epistola Caecilio De Sacramento dominus calicis pag. 147. The signing with the signe of the Crosse lib. 4 ●p●st 56. ad Thibarianos So they thought that he who baptised could give the holy Ghost and if the Priest o● Presbiter could not give the Holy Ghost then

others when there is light for neither this doth not abate out increase the flame Obj●ctions ag inst compulsion of Conscience answered 1. Object The Kings of Judah compeld persons to such a worship also they took away idolatries superstitions and why sh●uld not Kings and States have the s●me power in these dayes and in case they cannot be otherwise removed why should not the persons peccant be punished with banishment imprisonment death according as the Civill Magistrate sees fit Answ 1. This compulsion was onely for those that lived under the Jewish worship or born of Jewish Parents it was not for strangers they were not compeld thereto 2 That which we finde them compeld so principally was to obey in entring in a nationall Covenant to worship the Lord God of Israel which all the Jewes acknowledged it to be their duty to do and this was done as well by the vulgus the body of the nation as by the civill Magistrate 2 Chron 16.12 13 14 15. 3 Suppose the Kings of Judah alone had done this yet were not their actions morall to oblige other Kings to do so no more then the office of Kings was morall but we see that office was not morall for all the time before the Greeks and Romans seised the Jewes Country They were only a free State when Zerubbabol Neheviah and divers others were Governours which they would not have been had the Office of Kings been morall And if the office and power of the Kings of Judah be morall why do we not allow the same power to other Kings No more are many of their actions morall to oblige other nations See th●s Q fully discust by M. S. against A. S. p 52 53 5● 55. 4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks nor did the State after them when it was governed by a State though Pharisees Herodians c. and many other Sects lived among them Why may not the Prelates as well alledge the order of the Priesthood for their Metropolicall Episcopacy 6 Either this power was conferd on the Kings of Judah as a Law morall or politick If morall where is that command set down that Magistrates indefinitely shall compell the consciences of others within their territories to the practise of one worship and that to be the Magistrates own worship of which himself is of For to be sure he will not compell to any other 2 Where can the Magistrate be assured of the morality of such compulsions wanting extraordinary Prophets which the Kings of Judah had For without plain and undoubted grounds the Magistrate cannot proceed to go in such wayes which tends to the ruine of many a deare childe of God and their posterity Or else it s a politick and judiciall law which no more obligeth Kings of other nations then that law mentioned Deut. 23 ●● to vers 18 which injoyneth the slaying the inhabitants of an indolatrous City and burning the spoile and the city also without rebuilding 6 Imagine all Magistrates had such power now as the kings of Iudah had which I suppose will never be granted their Governments being absolute and in their originall determined by a message of God as we see in Samuels anoynting Saul and after wards Dauid whereas the Governments of other Nations are Co-ordinate and determined by men yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe or religion or to punish them in case they dissented in beleef therfore no magistrates have power herein the Magistrates of Judah had power to punish ennormious vices as Blasphemie De. 24.13 14. But Moses had a direct Commission from God before he would put the blasphemer to death So Idolatry Sabath breaking Nehem. 13 and also to punish all sins contrary to the publike peace but not to commpell beleefe Object 2. Magistrates are to be a terrour to evill workers Rom. 13. But heresie is an evill worke Answ Evill works are of three sorts 1 Those that are committed against the light of nature and reason as the setting up of Mahomet or any other God besides him that is the creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polutheisme when men affirme many gods Blasphemy Murder Adultery False witnesse Perjury Theft Disobedience to parents Sedition Sodomy Buggery Drunkenesse tumults against the publike peace c. These and such like the Magistrate whether heathen or christian is to be a terrour unto 2 Against the light of Nations there is no nation in the world but in it the magistrate will punish those that speak against the God they professe and against that which they thinke his Scripture So if any one rail against Christ or denie the Scriptures to be his Word or affirme the Epistles to be onely Letters written to particular churches and no rule for us and so unsettle our faith This I take may be punished by the Magistrate because all or most Nations in the world do it 3. A third sort of evill workes are those that are committed against the light of faith as deniall of Christ walking contrary to a mans own principles presenting our selves at false worship pride covetousnesse unbeleefe impenitencie rotten communication heresie schisme these I suppose and many such which are no lesse evill workes then the other the Magistrate cannot be a terrour unto but they must be left to the respective Churches of which the persons offending are members The Apostle cals the Magistrate a terrour to evill workes but not to all evill workes and if he be a terrour to all evill workes d●ne against light of faith what need we contend for any government by Ecclesiasticall discipline being the Magistrate hath power in his own hand to punish therefore evill workers against the light of faith may be permitted in the world though not in the Churches Object 3. If men be permitted to preach and disperse erronious doctrines the number of heritikes may be so increased that they may in time extirpate the truth Answ What is alleadged herein but the Romanist may make the same use for extirpating the Protestant Religion yea any persons Hereticall that have the Magistrate on their side may alledge the same 2 Though such Doctrines are erronious in your conscience yet are you not sure that such are erronious in themselves because you are not sure your dictates are infallible 3 If you were infallibly sure you had the truth and the doctrines you suppose erronious yet all errours being not of the same size such persons may be borne withall whose errours trench not upon the foundation 4 Either Heretickes are in the church or in the world if they be in the church the church hath power to censure them before they bee too ranke Tit. 3.10 if in the world what have churchcs or Elders to do with them 1 Cor. 5.12 what have I doe to judge them that are without and for the civill Magistrate first how

them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants b●ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while up●n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell ●● d ve●b ● d●● 5. Mort A●ol part 2. l 1. c 39. Obj-Ame● Ant Synod ●e ●●●ver 〈…〉 apo p 2●2 presently they hit us in the teeth with infants baptisme B●llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 ● de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but th●re is a certain outward Covenant formerly in circumcision now in bap●isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that en●itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies i● the world so that hereby they are made no markes at all as 1. Prof●ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse w●e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de ba● are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them ●n Roma●●s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die ●o sin and live to Christ 〈◊〉 l. cap. ●5 Polanus saith Baptisme is a Sacrament in which they to whom the Cov●nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is

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

carnall Jew so we Gentile cannot be the seede 3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29 If ye be Christs then and not till then are ye Abrahams seed and heirs according to the promise Gal. 4.28 Now we brethren as Isaack was are the children of promise Which was only by Isaacks faith looking on the promised Messiah and so we Now many mistake besides these three seeds which are all the seeds the Scripture names a fourth seed that is the seed of beleevers unto which they thinke God will be a God because they are such which cannot be because many of them prove wicked and none of them for the present appeare to be Godly Object 4. Baptisme succeeded Circumcision as an initiating signe Col. 2.12 For the Collossians objected this if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ Now if baptisme succeed circumcision as an initiating signe then as infants were the circumcised so infants should be now baptized Answ 1. We deny the consequence for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands and had faith tbrough the operation of God 2. We deny there was any such scruple in the Colossians 1. Because had there been any such scruple the apostle would have given some intimation thereof or preparation thereto in words preceding but he speakes not one word tending to any such thing 2. because he was not come to a period in answer to the circumcision teachers and did not come to a period till the end of this 12. verse therefore could not bee upon any other subject in this verse then he was in the former and so much the word Also proves and the apposition of buried circumcised and risen again proves it 3. Because the Collosians had baptisme already being buried and risen again with Christ therein therefore they could not reasonably object that the circumcision teachers would abolish baptisme nor could they say what shall we do for an initiating signe to confirme our faith for they had baptisme already 3. But suppose it were granted that baptisme did succed circumcision as an initiating signe yet where is there any such thing in the text as this viz. As Baptisme shall succeed in the same latitude of infancie of so much as Males much lesse of Females which is the supposition endeavoured to be proved from the text nay the contrary appears that there were none but grown persons because they are said to have faith and buriall and Resurrection with Christ which could not in an ordinarie way be affimed of infants Suppose all the objectors premises were true yet all that can properly be deduced from it is this viz. That circumcision was an initiating signe to the Iewish church and Baptisme is an initiating signe to the Christian church and hereof there would be no great contention 4. The true connection of the words with the foregoing is this Paul having answered Philosophy teachers verse 9.10 The word Also showes he comes to answere teachers who would have brought in circumcision to whom he answers adversitively whereas you would bring in circumcision which is made with hands we have a better Circumcision made without hands which consists not of cutting off the bodily skin of the flesh but in putting off the body of the sins of the flesh by the Circumcision of the Spirit of Christ and having laid downo the benefit or priviledge vers 11. He comes further to confirme them in it by the seal or instrumentall signe thereof which these Collossians had already received that is to say by the seal or signe of baptisme buried with him in baptisme wherein ye are also risen again c. Object 5. If infants may not now be baptized then are they deprived of some grace Circumcision did conferre Answ No For 1. Circumcision did not bring any grace to the Jews but was rather a yoke of a curse Acts 15.10 11. Why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to beare He speakes of Circumcision not as the false teachers would then have brought it in but as it was considered simply in it selfe in that he calls it a yoke upon their fathers not able to be borne who lived before those false teachers were What this yoke was we see Gal 5.3 to be debttors to keep the whole Law and for failing in one point to be under the curse Gal. 3.10 Deut. 27.26 and the Apostle vers 11. opposes the grace of the Lord Jesus to this yoke 2. It is not a benefit but a misery for children to be baptized for hereby they are apt to thinke themselves Christians when they are strangers from Christ Object 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded Mat. 19 14. Of such is the kingdome of God Answ 1. We deny the consequence for 1. The females of the Iewes were saved without Circumcision So Iob Lot So the Cananitish woman without baptisme were in Covenant with Christ 2. You thinke your infants not baptized are saved 3. The Scripture no where sets downe baptisme as a gate to let in or a condition without which we cannot partake of Gods covenant 2. For the Assumption it followes not because Christ bad suffer those little children therefore that he would permit all from a particular to an viniversall these is no consequence because it once rained Manna and once water came out of the Rock therefore it shall be so alwaies 2. From a negative there cannot be drawne an affirmative conclusion Christ did not baptize any John 4.2 therfore we ought to baptize infants 2 It s probable the kingdome of glory doth in a great part consist of such infants so dying in infancie through the free grace of God and presentment of the Satisfaction of Christs death to the justice of God for Originall sin yet doth it not follow they must be baptized neither doe we know which will dye in infancy free from actuall sin or which will live and grow up and prove wicked therefore we cannot baptize any If it should be concluded Christ laid his hands upon them and blessed them therefore wee ought so to doe the conclusion were probable 4. Christ being God and knowing all things his divine nature might communicate to the Humanity that to those infants that were then brought and such like as they were the kingdome of God did belong as knowing all things he knew them to be elect yet it followes not to other infants that the kindome of God should belong the greater part whereof grew up and proved wicked 5. Of such is the kingdome of God there is a two fold suchnesse 1.