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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	worship_n	worship_v	65	3	7.6689	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

also circumcised Answ 1. All the children were not onely the males see Answer 1. and 2. objection 2. That the children of circumcised lewes were circumcised it was because it was commanded of God Gen. 7. let us see the same command under the gospel that the children of all them that are baptized shall be baptized and we will obey it We see contrary Acts 2.41 Acts 8.12 Obiect But Baptisme succeeded circumcision Col. 2.12 Answ We have answered to this before that it succeeds nor in respect either of subject or signification See the full answer to the fourth objection 5. It infers an absurdity vers 2. that a christan should beget a christian or else a person inrighted to the seale of christianity which is in effect the same whereas he begets him as a man not as a Christian and the scripture speakes of all that they are by nature the children of wrath Eph. 2.3 Many have defended the traduction of the soule but no age before this defended the traduction of christianity Ob. 17. Luk. 19 9. As soon as Zach. profest the faith of Christ the Covenant of salvation comes to his house forasmuch as he is a son of Abraham Answ All that can be gathered from that text is that salvatian or Christ who is called salvation Luke 2.30 comes to Zacheus or any one that is a son of Abraham but we Gentiles Its probable Zacheus was one as being a Publican are Abrahams sonnes not by discending from his loines but by walking in the steps of his faith Rom. 4.13 2 Christ speakes not of an outward covenant holinesse that comes to the house by Zacheus his being a son of Abraham but of salvatior which came not to every person in the house but onely to the house which it did as soone as ●acheus entertained Christ joyfully though never an one else in the family should receive him Object 18. Rom. 11.28 The Jewes are beloved for the fathers sake therefore we may farre better in outward priviledges for our godly forefathers sake Answ The Apostle speakes onely of the Jewes to be called home into state of grace in the last time what is that to us Gentiles 2 Suppose there were any such promise made to us Gentiles as may be alledged from Gods shewing mercy to thousands we may for our forefathers sake pertake in other priviledges as the fatnesse of the earth and yet have nothing to do with ordinances If spirituall mercies be meant to a 1000. generations its onely on this condition if we love him and keep his commandements not because we are discended lineally of such as did love him and keep his commandements Object 19. We read of whole housholds baptized as Lydia the jaylour Stephanas its probable there were some infants Mr. M. pag. 40. Answ 1. For Lydia there is no mention made of her being married much lesse of her having children but rather we may gather the contrary first because she was so importunate with the Apostles persons so generally hated to come into her house Acts 16.15 If ye have judged me to be faithfull to the Lord come into my house and she constrained us had she had an husband she durst not have brought them in the magistrates being so incensed at them that they rent off their clothes verse 22. 2 Those that were in Lydias house were capable of consolation vers 40. and they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and so departed 2 For the Iaylours family its said expresly That he and all his house beleeved in God Acts 16.34 therefore there were no infants 3 For Stephanas who was a Corinthian he was baptised and all his houshold 1. Cor. 1.16 But it plainly appears th●re were no infants in his house 1 Cor. 16.15 I beseech you brethren you know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the Saints The house did give themselves to serve the Saints therefore there were no infants there 2 It is not like they had two severall kindes of baptisme in Corinth Now for the manner of baptizing the Corinthians it is set down Acts 13.8 Many Corinthians hearing believed and were baptised First heard then believed then were baptized 3 The Scripture still speaks of children when there is occasion As Exod. 12 37. The chilren of Israel journeyed about 600000. men besides children Deut. 1.39 Your little ones which you said should be a prey and your children that had not done good or evill So Ion. 4.11 Mat. 14.21 They that had eaten were about 5000. besides women and children Strange then that the Holy Ghost should never once mention children at the baptizing of men and women Mr. M. ●bid For other Baptised housholds there are none in Scripture Cornelius his house feared God but he was not yet instructed in the Messias as already come Acts 10.4 much lesse was he baptised in the name of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So whereas some alledge Narcissus houshold 1 Cor. 16.11 There 's no mention of houshold in Greek but it may be friends or kindred and so for Aristobulus houshold 1 Cor. 16.10 there is no mention of household in Greek but the words are the same with that of Narcissus word for word Object 20. Baptisme of infants is not forbid in Scripture therefore its lawfull Answ 1. That worship is forbid which is not commanded And condemned Col. 2.23 Mat. 15.9 In vain do they worship me teaching for doctrines the commandements of men Deut. 12.32 Y● shall not adde thereto nor take therefrom 1 Reg. 12.23 Ieroboam is condemned for devising the time and place of worship other then God required So Esa 29.13 Ier. 7.31 Hos 13.2 2 As in the time of circumcision they that were not exprest in the command or circumcision were excluded because they were not exprest as the children of the Heathen and the females of the Iewes Though it were no where said thou shalt not circumcise a Heathen or one of thy own females So infants are excluded because they are not in Christs commission Mat. 28.19 Mar. 16.16 Though it be no where said thou shalt not baptise infants 3 The Scripture in so many words doth not condemn prayers for the dead the baptismes of Bels and Ships the ceremonies of the Church of England but where it condemnes will-Will-worship it condemnes these 4 They cannot have faith in the death buriall and resurrection of Christ therefore they are excluded Rom. 6.3 Obj. 21. But here is no alteration of the worship Virtus at integ●a causa vitium ex qu●libet defectu but onely of the subject for the manner of baptising is the same Answ The change of the subject makes it Will-worship because herein we go from the will of that one Law-giver who wils that onely believers whose sins in the judgement of charitie are forgiven should

down it makes my heart to bleed to see all Christendome the Cockpit of the world to the great scandall of Christ and Christianity among Mahumitans and Infidels It is a matter if possible to be bewailed with teares of bloud that no Nation or people in the world so persecute one another as these that are called Christians do What rule they have from Christ herein is to me unknown sure his gentle and sweet cariage ●aught us or otherwise who when the Disciples would have called for fire from heave● to consume the Samaritans he reproved them for their headinesse Luke 9 54 The root of all these fiery distempers in Chr●ste●dome as I conjecture is no other then the doctrine of compulsion of conscience which ha●h been gr●undlesly affixt upon the Magistrate by those that w●re su●e they should ●ave the Magistrate on their side And thoug● persons dec●●ed more Heterodoxe then either the Independent or ●at●paedobap●st or the nick-named Anabaptist may challenge the liberty of their consciences by divine right yet may these in a speciall manner challenge it as d ff●ring from the Presbyteriall judgement in smaller matters as the st●ong and the weak did in point of dayes and meates Rom 14. Many of all the three sorts being dear servants of God whose spirits a●●●o● to be grieve● by uncharitable walking see Rom. 14.15 10. 1 Cor. 8.12 13. much lesse the spirit of God in them FINIS The Storming of ANTICHRIST In his two last and strongest GARRISONS of Compulsion of CONSCIENCE And Infants BAPTISME The Second Part. Question WHether it be lawfull to Baptize infants Answer It s unlawfull for these arguments The Baptisme of Christ is dipping The Baptisme of infants is not dipping therefore the Baptisme of infants is not the Baptisme of Christ I prove the proposition that the Baptisme of Christ is dipping three waies 1. From the Greek Lexicon the Author hereof could not be suspected Scap. in Verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being an utter enemie to the Tenent as calling the Anabaptists a diabolicall Sect and himselfe a Calvinist as appeares By his Dedication of his Book to the Magistrates of Berne He gives the prime signification to be to Drownd Dip or Plunge and Sometimes to Wash as he cites Mark. 7. Luke 11. which are all the authorities he brings for the word to signifie to wash he brings no authority out of any Greek Author for to prove it to signifie so much as to wash But he never gives it the least title of signification as if in any Auther Sacred or Prophane it did signifie to Sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though in one Heathen Au●hors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for ad yet in Scripture it is used for into Mat 28.19 1. Cor. 8.13 Specially after the Word Baptise 1 Cor. 1.13 Mar. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From the difference twixt Baptizing and Sprinkling in Scripture We see what Sprinkling is Heb. 9.13 19. The ashes of an Heyfer sprinkling the vnclean So vers 19 he took the blood of Goates and Hysope and sprinkled both the Book all the people The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Baptizing in Scripture is Dipping Luke 16 24 a Send Lazarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may not Sprinkle but dip the tip of his finger in water Iohn 3.23 Iohn was Baptizing in Aenon neer to Salem because there were many waters or much water ther● which would have been needlesse had Sprinkling been the manner of Baptizing Math. 3.6 They were Baptized of Iohn in Iordan Mar. 1.8 I Baptize you with water So it is in the Greek which he could not have said had he not applied the subject to the water But especially Mark 1.9 They were Baptized of Iohn into Jordan which signifies the word to mean to Dip not to Sprinkle and it shewes there was an application of the person to the water not of the water to the person as it is in Sprinkling So vers 10. Straitway coming out of the water Acts. 8.38.39 Philip and the Eunuch b they went both of them into the water and he Baptized him So much appeares in the phrase buried with him by Baptisme Rom. 6.4 Col. 2.12 For it shewes there must be a dipping in it or else there can be no buriall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th● preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to but into as apeares by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascenderunt discenderunt and these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from but out of the water ●●ct 8 ●8 ●i 3. That Baptisme signifies no other thing then Dipping appeares from the proportion and lively resemblance twixt dipping into the water and rising up again Dipping signifieth death and Buriall with Christ and rising up above the water Resurrection with Christ Rom. 6.3.4 Know ye not that so many of us as were Baptized into Iesus Christ were Baptized into his Death therefore we are buried with him by Baptisme unto death that like as Christ was raised from the dead so we also should walk in newnesse of life Col. 2.12 Buried with him in Baptisme wherein you are also risen with him So Pareus on the sixth verse of the sixe of the Romans saith the ancient right in the Apostolicall Church was this the persons baptized were dipped all over in a River with some tarriance under the water then they rose up againe dipping shewed Crucifying and Death because it was not without terrour Tarrying under the waters buriall and comming up out of the water resurrection with Christ Object Mar. 7.8 The pharisees held the Baptisme of pots and cups here Baptisme signifies washing Answer 1. It signifies such a washing as is by dipping for vsually when we wash pots and cups we do not sprinkle them but dip them 2. In washing pots and cups we wash them all over which is not only dipping but totall dipping 3. Whereas verse 4. the word beds is vsed they held the washing of brazen vessels and beds for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely signifies a bed and never a table I suppose they wash them by dipping them some way or other in water but sure they never sprinkled them they dipt them because they were legally polluted Object The word Baptize signifieth to sprinkle 1 Cor. 10.2 They were Baptized unto Moses in the cloud and Sea and yet there was no water for they went through the sea on dry land Therefore that Baptisme was the sprinkling of rain from From heaven as appeares by comparing Psal 76.17.18 The clouds powred out water the voice of thy Thunder was in the Heaven the lightnings lightned the World c. With Exod. 14.21 22. Answ 1. Then the Holy Ghost would not have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is never used in Scripture for the sprinkling but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alwaies used in Scripture for sprinkling So the Apostle

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 th● 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 prof●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 o● 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 conscienc●s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and c●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

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 ● 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. ●oc 47. ●g 6●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 ●g 612. ●p 81 of ●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 ●ontr 12. ●est 1. Willet Synepsis saith we define Baptisme a signe or s●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 ●oc com ●g 614. Mu●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 ● 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. i● 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 Sy●alia de pe●●ever ●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 B●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 prec●ding requisite to baptisme we see Mark 16.16 Whosoever beleev●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 sh●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

that keeping the Law is still joyned to circumcision So that if you ask what circumcision was it was the profession of the observation of the Law but baptisme signifies forgivenesse of sinnes death buriall and resurrection with CHRIST which is a thing of another kinde 6 Circumcision differs from baptisme 1 in the matter cutting in the flesh being the matter hereof which left a sensible signe in the flesh which the infant when he was grown up could behold all the dayes of his life But dipping in the water is the matter of baptisme which leaves no sensible signe in infants and therefore in respect of them cannot be a Sacrament 2 In respect of form of words because in circumcision there are no words recited as in baptisme the Minister saith I baptise thee therefore persons baptised ought to be capable of reason that they may understand those words and forme their thoughts unto the death and resurrection of Christ 7 It followes not because of the difference in respect of the visible church in the time of the Law and the vsible churches under the times of the Gospell which differ 1 In mater the matter of the visible church of the Jewes was the whole nation of the Jewes good and bad the matter of the Christian church are those that professe faith and repentance 2 In the form of inrightment Circumcision in the flesh gave a person inrightment to the visible church of the Jews but now circumcision of the heart at least in profession is required to make a man a member of the visible church 3 In kinde of worship the Jewish worship and Priesthood and day of worship and maintainance of Officers that is tithes are put to an end therefore there is an end of the visible Church then and instead thereof in the visible churches now there are Ministers to preach and baptise there is also a new worship and a new day of worship and a new way of maintainance of Officers Now there being a change of the Ordinances and government of the visible church it is a folly to argue from circumcision to baptisme 8 The Sacraments of the new Testament cannot be proved but by the Scripture of the new Testament therefore that consequence which is drawn from the old Testament is absurd Obj. 2. They that are in covenant they must be sealed with the seal thereof but infants of believers are in covenant Answ We deny the proposition for the covenant in times past belonged to the females of the Jewes yet were they not to be sealed with the seale of the covenant for want of a command to say they were circumcised in the males is a mistake for 1 In nothing save marriage two shall be one flesh but this was a state of infancy not of marriage 2 whereas some alledge the Jews were called the Circumcision it is onely as other denominations are from the better or greater part as Exod. 9.6 all the cattell of Egypt dyed yet vers 25. there were cattell left 2 I answer to the assumtion viz. infants of godly parents are in Covenant therefore to be baptized Then this Covenant is either the Covenant of grace made with the Elect or some outward Covenant it is not the Covenant of grace made with the Elect for 1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant but those that are children of godly men doe oft fall out of this Covenant and prone to be wicked therefore the Covenant of grace God makes with the Elect cannaot be meant 2. The Covenant of grace with the Elect hath sundry branches not competible unto all the seed of godly men nor none but the Elect among the which the Church cannot tell who they be as that their iniquities shall be forgiven then Jer. 31.33.34 Esa 59.21 that they shall be all taught of God c. Therefore it cannot be affirmed that infants of godly parent or parents much lesse of the infants of a whole Nation that they are in any such Covenant Or else this Covenant is outward and so the bond on Abram and his seedes part is circumcision Gen. 17.10 This is my Covenant which you shall keep betwixt me and you and thy seed after thee every man childe shall be circumcised so Acts 7.8 and he gave him the Covenant of Circumcision and so Abraham begat Isaac Answ 1. If circumcision be the covenant it self and so the Covenant be outward then is the land of Canaan onely the counterpart of this covenant as appears Acts 7. first 8. verses 2 Those that alledge this must disclaim circumcision from being the seal of the righteousnesse by faith as they alledge for the righteousnesse by faith is the covenant with the Elect. Also they must cease to flye betwixt two lurking holes sometimes to say circumcision is a seal of the covenant made with the Elect which is the same in all ages and when they dispute in another place they onely make it an outward covenant 3 Baptisme is no outward covenant and therefore cannot succeed circumcision in any such Identity but is a signe or seal of an inward covenant viz. death buriall and resurrection with Christ Paul for all he was borne in the jewish covenant and circumcised the eighth day yet did not Ananias nor himselfe thinke this enough but he was baptized Acts 22.16 4. There is but one Covenant under the new testament the lawes whereof are writ in the hearts of beleevers Heb. 8.6 It s called a better covenant and vers 8. a New covenant in the singular number not covenants and those that are in it have their sins forgiven Those that urge circumcision to be a seale of the Covenant of grace and sometimes urge it to be the covenant it selfe they run upon this absurdity that they make the covenant and the seal to be one and the same thing in number which is impossible Object But it s said Gen. 17.7 I will be thy God and the God of thy seed If there were any distinct covenant made with Abraham it is only the same in respect of spirituall reference which was made with Noah Gen. 6.18 Chap. 9.10.11 12. Answ There the new Covenant is promised but not covenanted which promise before was made to Adam Noah Abraham Gen. 12.3 Ier. 31.31 I will make a new covenant with the house of Israel not according to the covenant I made with their fathers and vers 33. This shall bee the covenant I will put my law in their inward parts Hee saith not I have made a covenant but I will make a new Covenant which was made good at the death of Christ as the Apostle makes it appeare Heb. 8.9.10 repeating this place of Ieremie so vers 11.12 13. 2. Abraham had but three seeds viz. 1. Christ Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as one and to thy seeds which is Christ 2. The

heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanch● 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 Tho●ndi●e of the primit●v gov●●nment of c●u●c●es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apost●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 ●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