his instruments that dirt wash it off who can Plateolus Abbas Cluviacensis and others traded this way concerning Berengarius and his followers Dr. Vsher de successione statu Ecclesiarum Christianarum Cap. 7. pa. 207. quoteth Tbuanus accusing him and them thereof but evinceth the contrary both in that In all the Summons of Berengarius before the Synod wee never read hee was charged with Anabaptisme and that hee rather denyed baptisme to profit Infants to salvation ex opere operato for which hee quoteth Alanus in his first booke against the Heretiques of his times as saying that baptisme had no efficacy either in Infant or grown persons c. and in p. 195. citeth Serarius in Triharesio as saying qui hodie sunt Calvinisti olim dicti fuerunt Berengariani qui hodie Protestantes dicuntur Johanni Wendelstino praefat in Cod. Canonum novi sunt Waldenses They then acknowledge their and our doctrine to bee the same and therefore no Antipaedobaptists and Gretzer prolegom in Script edit contra Waldenses cap. 1. citeth this as one of their Articles of confession credimus etiam quâ—d non salvatur quis nisi qui baptizatur viz. ordinarily and parvulos salvari per baptismum and wee beleeve that little children are saved by baptisme and so in the same cap. 8. doth Dr. Vsher cleare Peter de Brucis and his followers from all such aspersions They were accused too for rejecting the Old-Testament and Evangelists yet by Gretzer and others they are cleared as those that translated and taught the same and Reiner the Inquisitour said they were so well acquainted with the old and new Testament as that they could say much thereof by heart the history of the Waldenses mentioneth this accusation of them as if denying Paedobaptisme but citeth a booke of the Waldenses intituled the spirituall Almanack fol. 45. to the contrary ordering that though no time or day bee set yet the charitie and edification of the Church must serve for a rule therein and therefore they to whom the children were nearest allied brought their Infants to bee baptized as their parents or any other whom God had made charitable in that kind True it is saith the Author of that story scil John Paul Peruin of Lyons l. 1. c. 4. they being forced by the Popish Priest to bring their children would delay their baptisme out of detestation of the superstitious addition and their owne Ministers cald Barbes being very often and sometimes very long upon the Churches service they would deferre their childrens baptisme to their returne which delayes of theirs being observed by the Popish Priests they thence raised that report and charged them with that imposture they appealed to the Greeke Church not as denying Paedobaptisme for they held and practised it as before was shewed but as to a Church that was not so corrupt in dispensing it as not using Chrisme crossing and exorcising as the Latin Church did in baptizing any See Flaccus Illiricus Catalogo testium veritatis pag. 434. Waldenses semper baptizarunt Infantes c. the Waldenses ever used to baptize their Infants nor doe they now hold against it they spake not against baptisme of Infants simply but as not administred by those of Rome in the vulgar tongue nor doth Aeveas Sylvius in his Bohemian Story of the Waldensian tenents although hee bee an exact sifter into the supposed errours of the Waldenses charge them with Antipaedobaptisme SECT IIII. BUt to returne to that first consideration let it bee weighed â—hat as Austin long agoe said of it Nullus Christianorum c. No Christians orthodox and godly had ever denyed Paedobaptisme l. 4. Con. Donat. c. 13. Secondly adde also this that if it had been any way justly suspicious why did not the Messalians wholly deny it and the Pelagians also what need had they to use that shift of Infants to bee baptized to the kingdome of God but not to the remission of sinnes this argument Austin useth Serm. 14. de verb. Apost Yea but they were affraid of the authoritie of the Church being great therein that is strange that Heretiques that regarded not so directly to goe against in their opinions as well expresse letter of Scripture as the doctrine of the Church in fundamentall matters should yet bee affraid of the Church in a matter circa fundamentalia and not so expresse in so many words as Paedobaptisme was who will imagine such an unlikelihood A have done with this dispute for present onely I could advise that Mr. Blackwood and others would bee more sparing of such printed blaspheming of the name and tabernacle of the Lord as to stile this which to all the Saints in a manner of old and to the most that now live is of precious esteeme and use an Antichristian Garrison and the doctrine of the man of sinne or of Antichrist Mr. Blackwood I am sure doth know what is the judgement of all Orthodox Divines touching Antichrist and who or what it is that is so and where hee hath his seat and when hee had his rise And cannot bee ignorant wholly that Paedobaptisme was of universall esteeme and use in a manner long before those prophesyings and pointings out of Antichrist by many of the ancients the Greeke Church which had not what doctrine and worship they had and held from the Latin Church but the Latine Church had it rather from them as in the Councell of Trent was before acknowledged and which was averse from Romish customes yet they held Paedobaptisme as before was proved It is dangerous speaking a word against the Sonne much more writing albeit not so irrecoverably as to speake against the Holy Ghost hee had need bee on good sure and cleare grounds if it were supposable hee could bee so that assayes to charge God foolishly with the reasons of his covenantings or dispensations and so palpably as to deny that God made a Covenant of Grace with Abraham Gen. 17. and such like inaudita It 's dangerous pretending an imaginary Garrison and in fighting against that as a supposed Garrison of Antichrist whereon a man hazards the name and doth the worke of one which will bee found a fighter against God wee know who would not bring a rayling accusation against the Devill and how dare any so boldly revile such a received and ratified truth as that of Gods exhibition and dispensation of his grace in a preventing way to those whose seed after them in Scripture Language are counted blessed The Saints of old were very tender of speaking any thing in such a sort as tended to the condemnation of the just CHAP. XI Vse 1. TO winde up all in a word of Use to all 1. in way of instruction 1. See the riches of Gods grace which thus is enlarged to all the sorts of the sons of men younger and elder if God would amplifie grace hee sets it out as extended to his people as in the case of an helplesse and despicable babe Esay 49. 14 15.
growne part yet the Infant part were in that account of an holy people c. and as much may bee conceived of 1 Pet. 2. 9. SECT VI. AGainst what is usually brought from 1 Cor. 7. 14. That is objected that children of parents not sanctified by faith in their matrimoniall fellowship as Pharez and Zarah of Judah and Thamar Jepthah of Gilead and many others were within the Covenant both of saving grace and Church-priviledge Therefore faith sanctifying of the use of the marriage bed is not such a cause of sanctifying of the children Federally and Ecclesiastically so as that unlesse that bee the children are uncleane in that respect Ans This objection may seeme to make a faire flourish against such as give the Apostles meaning as onely such But mee it hurts not who make the maine spring of the holinesse of the children not to be the sanctifying of the unbeleeving yoke-fellow to the beleeving but the grace of the Covenant to the beleever and his seed even the sanctification of the beleeving yoke-fellow springeth from the grace of the Covenant sanctifying beleevers seed by vertue whereof the infidelitie of the yoke-fellow becomes no overpowering let thereunto and so in part by vertue of that Covenant as well as faith in it such a yoke-fellow is sanctified so farre forth nor is the Apostles influence from the cause to the effect of that communion but rather from a like effect of the Covenant and faith in another relation of a beleever as a parent to children unto that in that relation of an yoke-fellow that if the influence of the Covenant and faith bee wholly denyed in the one it may well bee wholly denyed in the other and that hee makes account was an absurditie in the sight of all Concerning the assertion that Bastards were Interested in the Covenant of saving grace I will not now dispute it but reason ex suppositis That Covenant interest of those bastard-Infants it was not from the parents faith sanctifying of that communion Whence was it It could not be from any actuall faith of the babes they had it not it was surely from the force of Abrahams Covenant at least as invested with Church-Covenant from which the parents being not cut off by Gods hand nor cast out by the Churches power their Covenant relation still stood so far in force that is they were interessed externally therein and so their seed with them and thus in foro Ecclesiae the force of the Covenant took off even that impediment according to that position of the objectors and how much more doth the same force of the Covenant take off any impediment of a Pagan parents infidelitie in the Texts case of lawfull conjugall followship so that such children of a Gentile Corinthian Church-members have an interest at least externall in the saving Covenant of Grace and Church-priviledge Obj. Whether the parents beleeve or not the children may bee in the Covenant and regenerate therefore that 's no cause thereof Ans Wee speake not of the inherent holinesse of the child as regenerate that is immediatly from God but of holinesse Federall and Ecclesiasticall which may bee applyable to persons unregenerate as Psal 50. 5. 16. 17. Of which more afterwards The parents visibly beleeving and Inchurched are instrumentall causes of that holinesse of their children yea whether beleevers in veritie or onely visibilitie It sufficeth thereunto nor are little ones thus in Covenant with God and his Church without either the visibilitie of faith in the parents past or present personall holinesse consisteth not with living in knowne sinnes but Federall holinesse may Ezek. 16. Obj. The Text is a reason of the question which was not about Federall holinesse but living together Ans The former part of the Text is a reason of that and none pleades for the Infidell spouses Federall holinesse but the latter part is a confirmation of that reason from another ground And Mr. B. knoweth in proofe of conclusions we take divers mediums Obj. Yea but if the child bee Federally holy then the Infidell wife is holy with covenant sanctification Ans It followeth not The word sanctified in and to another and being holy differ and signifie different things as before said Obj. If Federally holy then Abrahams seed and then they have faith Gal. 3. Ans Wee shall in due place I hope prove that they are Abrahams seed without actuall personall faith of their owne and so as Abrahams seed federally holy Obj. The Apostle speakes of an outward holinesse common to reprobates also Heb. 9. 15. and not of holinesse knowne to the Church for which persons ought to bee baptized and it 's either inward holinesse which the Church deales not with or outward of which Baptisme is not a signe Ans Outward holinesse scil that which is visible to the Church is seal'd in Baptisme The Church deales not with inward holinesse therefore with outward unlesse there is an holinesse which is neither invisible nor visible Hebr. 9. is of Ceremoniall holinesse This of Federall and Church-holinesse knowne to the Church and holinesse visible or knowne to the Church is common to Reprobates unlesse any will say the Churches judgement erres not and confound visibilitie and infallibilitie CHAP. II. Sect. I. Touching the Explication of Act. 1. 38 39. ANother Scripture confirming the Doctrine of Federall holinesse of children of In-churched parents as approved and held forth by the Apostles is that Act. 2. 38 39 where Peter directing his speech chiefly to the Jewes vers 22. and 36. saith the promise is to you and to your children not was to you c. as intending any legall blessing but a promise then in force after Christs ascension to effect some chiefe promised blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie the free promise or Covenant of Grace to which they had visible right SECT II. THe promise here I. S. conceiveth to bee meant onely of the Messiah which was the promise to be sent and by children to be meant allegoricall children which others inlarging expresse these two wayes 1. That the promise made unto Abraham was then fulfilled Act. 2. in sending Christ to them and to their children and to all that are afarre off namely those of the dispersion as many as the Lord our God shall call that they may bee turned from their iniquitie and bee baptized into his name for the remission of their sinnes Secondly supposing the promise to bee of a saving grace of Christ sent of the outward ordinance of baptisme of the extraordinary gifts of the holy Ghost c. It is none of these wayes true but with that limitation scil If they repent For neither God promised saving grace nor outward ordinances nor extraordinary gifts nor sent Christ to them their children or all that were afarre off without calling them and every of them Hen. Den speaketh to like purpose as this second particular hath first the promise is to you upon calling to them that are afarre of
loynes to be hee alone which by his blood should come actually as well as virtually to ratifie the Covenant of grace visibly made with them as they did in receiving the seale of Circumcision but that they owne the Lord Jesus who was crucified by and among them as he which a lone did thus which amongst other testimonies Baptisme witneseth therefore more was now required of the adult-Jewes then formerly which yet was not required of their unripe Children even as when wee are to receive members of other visible Churches into compleat fellowship of all Church priviledges and ordinances with us wee require some satisfaction of the growne persons to testifie their repentance of their former Church-sinnes and personall scandalls therein committed and their willing subjection unto the government and worship and doctrine of Christ as administred amongst us not because wee question the truth of their Church-estate elsewhere but because those Churches albeit true yet very corrupt and themselves then scandalous and withall being desirous not to bee with us barely as transient members by vertue of Communion of Churches but being to be of us as fixed members wee rest not in their former Church ingagements but require of such some new ingagements in reference to us and yet we require not this of their children which are not sui juris nor capable of giving personall satisfaction but admit them to the initiatory seale of baptisme with us so was it with them Acts the second being to bee incorporated into a purer company exhibiting the Ordinances of Christ in a more perfect evangelicall way Nor must that needs follow which A. K. saith that because it 's said they were added to the Church that therefore they were not of the Church before but after Peter spake those words Vers 39. the promise is to you c. for this is as well spoken after that expression that they were baptized as after that mentioned of their receiving the word gladly and yet will our opposites conclude that therefore they were not of the Church nor in the Covenant before they were baptized but came into that estate by baptisme if Baptisme were the forme of the Church or that which they so much urge wholly failed that a person must bee first discipled and so in Covenant and Church-estate before he be baptized Nor is that cogent which is urged against the Childrens right in the promise and unto Baptisme that they should bee so priviledged when they came to be effectually called and to bee turned from their sinnes as if this were quoad homines their onely rule of judging of persons visible interest in the Covenant of grace or visible right to the initiatory seale thereof or at least the onely way of having such a visible interest in the visible Churches Court For besides that it was not so of old in applying of circumcision as Gods appointed seale of the parties visible Covenant estate and right even with us also it is not the rule in Foro Ecclesiae for then none are by the Church to bee by rule admitted to baptisme but such as are effectually called and then John which knew that the most of them which hee baptized would bee as chaffe in the floore hee kept not rule in baptizing of them Or if calling bee taken for externall inviting in the word preached and offer of Christ that I suppose will not be pleaded for then every hearer should be forthwith baptized albeit an Indian or Black a more but calling as taken in reference to baptizing unto remission of sinnes seemeth to bee rather calling into visible Covenant and Church-estate unto which some whose was the promise intentionally yet were afar off from that estate actually at present but when called to it they were then to bee baptized And yet further to evince that the little ones of these Jewes not then capable of actuall repenting were not in defect of that repentance excluded from the promise mentioned Act. 2. 38 39. Consider 1. Such a supposed exclusion of their babes as here intended or implyed by that speech of the Apostle to as many as God shall call had been to lay an occasion and addition of more cumbers and trouble to the darkned disquieted spirits of his hearers then to cleare and ease them supposing as is undeniably evident that their wish against their poore children pressed them sore as well as other guilt It was all along thitherto a received truth that God was a God to their seed externally by vertue of Abrahams Covenant they were his adopted Children Ezek. 16. 21. and the Churches children which shee bare to the Lord vers 20. See Deut. 29. 29. and it was evident by Gods owne appointment of Circumcision to bee the initiatory seale not to a blank but to his Covenant of being a God to them whilst babes and before circumcised in heart so as actually to repent Deut. 30. 6. this their babes had externall right unto whilst these their parents were unconvinced or unwrought upon remaining uncut off by censures from the Church as of old Ezek. 16. 20 21. is mentioned of those Idolaters Now if not so when their Parents are wrought upon by Peters Sermon as the parents were thus farre losers by Christ and his Gospel and the efficacy thereof losing that pretious parentall priviledge which they had before this of their childrens federall interest and priviledge of Abrahams Covenant so also their children are losers too by their parents comming so far on to Christ comming now thus to be excluded their former Covenant right and neither Parents nor children to have any Covenant right and priviledge in lieu thereof How such doctrine might well stumble and trouble such Parents let any sober and judicious mind judge to bee sure they have laid a load of guilt and given a deadly wound unto their poore babes by that curse of theirs now if they are as Pagan strangers from the Covenant then is there no hope in reference to ordinary and revealed grounds and wayes of hope and life Ephes 2. 11 12 13. Yea but they might repent True if they lived to yeares but they may more likely die in Infancy and what then why Christ was according to promise unto Abraham sent c. True but what is that to our babes if not interested in his Covenant or testament in regard whereof alone he is a mediator to any Heb. 9. or what ordinary meanes of sanctifying and justifying our babes or saving efficacy upon them if not by and through the word of Covenant Ephes 5. 25 26. Rom. 9. 6. Yea but the promise is to them in Christ True but you tell us it is with this onely limitation that they be effectually called and turned from their sinnes of which our Infants in ordinary course are not capable Guilt there is in an ordinary and revealed way conveyed to our babes but no revealed and ordinary way is left by this doctrine visibly to confirme us that it may bee taken off
them which notwithstanding tooke saving effect onely in the elect and in the beleeving Nor will any say that it was other then the covenant of grace which tooke such effect Rom. 9. 6. And what need that preoccupation of the Apostle when speaking before of the promise indefinitely as belonging even to those refuse Jews he saith not that the word of God tooke none effect scil in the persons to whom it belonged As if his meaning were thus to prevent all objection I yeeld that many to whom the word of Gods gratious covenant did externally belong never got any saving good by it as appeareth by their sad case at present verse 1 2 3. but yet this will not follow that Gods covenant had none effect at all namely in others which were savingly interested therein And the reason hee giveth is added for they are not all Israel which are of Israel as if hee would say they are indeed Israelites or of called covenant in-churched Israel verse 4. and 6. compared but they are not all elected Israel so then that the word of covenant taketh not savingly in such like persons it is neither in that they were not in that covenant externally for the promise belonged to them verse 4. nor that the word of Gods covenant is not per se efficacious since it doth take effect in as many as are the choyse seed principally intended in that Covenant but here rather is the secret ground of it They are not nor never were elected of God and such as in his secret counsell hee intended and ordained to extend eternall mercy to for had they been of that number they could never according to the objection included have so fallen as to reject and cast off so irrecoverably the revealed grace and mercy of Gods covenant as ratified in Christ Rom. 15. 8. Acts 4. 45 46 47 48. and Rom. 11. 20. and 9. 31 32 33. 1 Pet. 2. 7 8. compared This here said may serve for answer to Mr. B. his distinction of the Covenant of grace and an outward Covenant c. they are not two distinct covenants but the covenant of grace made with the elect in respect of their saving interest in that I will bee a God to them the same is made with others in respect both of visible interest and the visible administration of it nor is Gen. 17. 10. a proofe of an outward covenant distinct from the covenant of grace verse 7. but it is the covenant or conditionall part and dutie of the same covenant on their parts As God had before told Abraham what was his part of the covenant both more personally respecting Abraham verse 4 5 6. As for me or my part behold my Covenant is with thee and more parentally and radically in respect to him considered with his seed verse 7 8. So verse 9. hee telleth Abraham what is his and his seeds part of the covenant thou shalt keepe my covenant and thy seed c. If Abraham demand What is that his and his seeds part It is answered verse 10. c. From the same principle may sundry objections of I. S. against the truth in question bee answered as that there is but one way of entring into covenant scil by a true and lively faith The contrary whereof here appeares in that persons may bee said to bee in covenant with God in respect of externall right which never came to beleeve actually nor savingly Of like nature is that the promise being yea and amen in Christ 2 Cor. 1. 20. such as have not true faith in him as Infants c. have not they cannot bee interested in the covenant to which purpose also Gal. 3. 9. 27. 29. is brought now taking that of saving faith wee see others may bee called the children of God Ezek. 16. 20 21. 23. Rom. 9. 4. yea children of the promise Acts 3. 25. Gal. 4. 28. then such as doe attaine to saving faith as before was cleared Of the like nature is that that wee by our doctrine doe set up another way of salvation then by regeneration which is a meere non sequitur since unregenerate persons may bee in covenant with God on whom the word never taketh effect Rom. 9. 4. and 6. compared and no other is our doctrine we disclaime that conclusion that all that are externally in covenant attaine salvation nor doth that sequell of universall redemption follow from our doctrine of Federall holinesse since wee maintaine no other but that whatever such are quoad homines counted redeemed of the Lord and sometimes so stiled as that visible Church of Ephesus is said to bee purchased by the blood of Christ Acts 20. 28 c. yet in that and other visible Churches many prove otherwise even rent-members verse 29 30. so 2 Pet. 2. 1. If these had not been externally in Covenant they had not been in the Churches And albeit they were so yet the effect proved they were not internally of the number of redeemed ones Hitherto that Dilemma being reduced may receive answer That according to our doctrine beleevers children being in the covenant of grace that covenant is made with them either conditionally or absolutely if conditionally then either on condition of faith or workes Not of workes none will affirme that then of faith and that is nugatory to say this Covenant is to beleevers seed if beleevers to which branch wee answer the Covenant is theirs externally and quoad homines considered as invested with Church-covenant and in reference to Covenant Ordinances whereof they are capable as of old they were of Circumcision and are now of baptisme Thus it 's theirs at present in respect of the visible faith and interest of the parent or parents in the Covenant and for the future it 's theirs in the further grace of the Covenant upon condition of their beleeving if they live to yeeres of discretion If absolutely then God either keepes it and so all the seed of beleevers should bee saved which is false or hee doth not keepe what hee absolutely covenanted which to affirme were blasphemy Wee answer God may bee said absolutely to covenant with beleevers seed collectively and specifically considered and yet all the Individuall children not saved It is absolutely made and made good that that sort of persons shall bee and are saved by vertue of Gods Covenant for some of them are infallibly saved The Covenant is to the indefinite collective seed or children in respect of the internall saving interest else none of them dying Infants should bee saved Supposing they are the Israel of God a part of the elect seed yet the meanes of saving effect in and upon them is the word of Covenant Rom. 9. 6. It 's thorough the effectuall word and ingaged truth of God that that part of the Church are savingly purged Ephes 5. 25 26. The Covenant is to the individuall seede all and each of them in respect of externall interest and yet many of them not saved nor yet is
Gods faithfulnesse impeached or impaired nor need the faith of beleevers bee shaken if this or that child should prove live and die wicked the force of the Covenant is not to bee measured by the fatall miscarrying of many of Abrahams Church seed To bee sure it taketh in some of his Church-seed as the Apostle reasoneth Rom. 9. 4. 6. compared Whether our doctrine herein or the adversaries which deny any interest at all to any beleevers Infants in the Covenant bee more uncomfortable let the world judge And therefore to affirme with Paul if taken in the strict of elect ones and of sincere beleevers that they onely are Abrahams choyce seed yet it 's no other then Gospell to affirme as much as wee have done of others ye they also are Abrahams Church seed SEâ—T V. 4. A Fourth Conclusion is that the Church in dispensing an enjoyned Initiatory seale of the Covenant of grace looketh unto visibilitie of interest in the Covenant to guide her in the application thereof Nor is it the saving interest of the persons in view which is her rule by which shee is therein to proceed The matter to bee dispenced is not an Initiatory seale of the Covenant before it bee commanded as before Circumcision or baptisme bee commanded but supposing that de facto they are commanded the rule of judging of the jus of persons propounded to the Church with desire of her admission by her officers to the fellowship of the initiatory seale of the Covenant it is not the internall and saving state of the partie or parties but the visibility of covenant right and estate saving right consisting in Gods electing act which is a very secret in saving interest in Christ and his death in saving influences and operations of his spirit and the like all which incurre not to outward discerning nor can be infallibly known by man being things per se invisible to others John 3. 8. John Baptist did and might lawfully baptize those multitudes albeit in the generall hee knew that many yea most of them would prove false and frothy Matth. 3. 5 6 7 8 9 10 11 12. It sufficeth that albeit hee were perswaded in the generall that many were unworthy members of that floore and Church of Christ amongst them all yet they having appearances of a better estate and hee not being able to say in the particular persons presented to baptisme which of them notwithstanding would prove chaffie and vile hee baptized them Albeit wee may think in the generall that to bee sure in all visible Churches there will bee some vessells of dishonour sometimes and yet Ministers which are the Churches as well as Christs servants they are not therefore to refuse to dispense Church-Ordinances since they are in the face of the Church such utensils as the Lord may have and hath need of Hence the Apostles which as extraordinary persons knew the guile of persons secret from the Church witnesse that act against Ananias and Saphira Act. 5. 1 2 3 4 5. to 11. Yet in administring the Church-seale of Baptisme they refused not Ananias and Saphira no nor Simon Magus Act. 8. nor thousands of others of the Jewes amongst whom how many proved false let Acts 2. 41. and 4. 1 2 3 4. compared 21. 20 21 22 23 24. 28. 30 31. 36. and 22. 20. 22. and 23. 12 13. witnesse Nor could the Apostles imagine otherwise in the generall but many of them would prove such Yea Christ himselfe who by his divine knowledge knew Judas to bee a devill John 6. 70 71. and 13. 18. yet hee ministred to him that Supper whether the Pascall Lambe or the Lords Supper Verse 1. 2. 26. and 21. compared with Luke 22. 19 20 21. I determine not one of them it appeares it was Austin and others thinke Judas was admitted to the Lords Supper and that he did partake of the bread of the Lord albeit not of the Lord that spirituall bread so thinkes Mr. Cartwright from that connexion Luke 23. 19 20 21. but if admitted by Christ to the Passeover which Christ administred to him formerly and at that time it sufficeth to our purpose Christ ministring as man dealeth with Judas in his ministration of the Sacrament as man and as Judas was according to man and to the rest of that family to which hee then in speciall sort ministred Ishmael God discovered by a divine revelation to Abraham Esau to Rebeckah not to bee Gods elect seed of the Covenant yet Abraham and Isaac as Prophets and Priests at that time to the Church in their families circumcise them extraordinary cases brake not ordinary rules If Peter kill bodily any persons or Phinehas or Elias It 's not a warrant for Ministers to bee executioners or orderers of civill justice It 's the Magistrate is to do that by ordinary rule Rom. 13. If Ananias a private Disciple by extraordinary call in a vision baptize Paul yet it 's no crosse to that ordinary rule of ministring baptisme onely by preaching ministers Matth. 28. 19 20. So here in extraordinary cases persons to bee admitted to the seales of the old or new Testament may bee discovered to bee false hearted as was Ishmael Esau and Judas yet that hinders not but being in facie Ecclesiae visibly interested in the Covenant the seales are to bee administred unto them The Church in Abraham and Isaacs house had not that revealed to them touching Ishmael and Esau as neither the family of Christ knew that of Judas therefore as to them they had visible right to those seales so were they administred to them A Minister may see much good or evill in persons which are to partake of the seales yet if this bee not as well visible to the Church as to himselfe hee cannot of himselfe admit or reject them regularly hee is not the Church but acteth in admission rejections to or from the fellowship of Church-Ordinances such as the seales are by and with their consent A person Ecclesiastically holy is admittable and hee may not refuse them upon his owne private surmises It were to breed confusions in Churches and lay foundations of enthusiasmes The ordinary Elders of that visible Church of Ephesus must feede the Church in the dispensation of the word or seales occasionally Albeit many admitted to that fellowship many among themselves will prove Apostates Acts 20. 28 29 30. If particular persons saving interest in Gods promise and Covenant of grace were the rule it were either to necessitate ministers to come under guilt of sinne or Anomie breach of rule or for avoiding of that which they must needs doe with such breach of rule never to administer any Church-ordinances since they sometimes shall breake that rule in administring the same to hypocrites and albeit they doe sometimes administer them to elect ones yet not being able to know that secret infallibly they observe not that rule in faith but doubtingly and so can have little comfort of any such of their administrations
not many seeds being all one in Christ the head of the Church Verse 16. 28. compared like as Gen. 3. 15. the seed of Eve is Christ with his members in and with him So 1 Cor. 12. 12 13. the name of Christ is not ascribed to the head the Lord Jesus without his body the Church or to the Church of Jewes and Gentiles without him the head but collectively considered Quaeritur whether this in Gal. 3. and 1 Cor. 12. be spoken of the visible or invisible Church I answer to me it seemes that the places admit of the consideration of the Church as visible First in that the Apostle speaketh of all the Galatian Church-members as well as others as one in Christ Gal. 3. 28. Now were all those members elected will any say I suppose not yet all are one in Christ their head Secondly in that hee speakes of them all as Sacramentally one with Christ in baptisme Gal. 3. 27 28. compared so 1 Cor. 12. 12 13. Now albeit the spirit bee the cause of the internall and saving union with Christ in all which are united As Ecclesiastically all the Corinthian members were judged to bee yet indeed and in truth there were many of them not approved to God 1 Cor. 11. 18 19. compared But in both places the Apostle considering them as a baptized Caecus intimateth the consideration thereof as a visible and not as an invisible Church Baptisme being the seale committed to the visible Church by her officers to bee dispensed and not to the invisible Church which hath no Officers in it as such And baptisme being by the Church administred to persons as visible and not as invisible members of the Church Thirdly in that Christ hath head-like influences into the officers and members many whereof are not savingly joyned to him Fourthly in that it is the Church wherein hee hath set diversitie of Church-officers which are not set in the invisible but visible Church that Church being not invisible but visible where Church-officers are set and chosen and act From this consideration it followeth that albeit a mans owne personall faith uniteth him to Christ in respect of saving and invisible union yet the profession and confession of faith before and in a visible Church in reference to visible communion therewith this doth unite a person to Christ as head of the visible Church whether the party bee sincere or no. Hence also a Parent making profession of faith in the covenant of grace as invested with Church-covenant in reference to his children it doth unite them also to Christ as head of the visible Church so farre as to give right to solemne imitation of them into the fellowship of the Church in circumcision as of old or baptisme as now Parents acts in this case being in the face of the viâ—…ble Church their childrens acts as the places quoted Deut. 26. 17 18. and 29. 10 11 12 13 14 and 16 16 17 declared Whence contrariwise the parents neglect of ciâ—cumcision of a babe not capable of personall neglect was câ—unted the childs neglect the uncircumcised manchild whose flesh of his foreskin is not circumcised that soule shall bee cut off â—rom his people Hee hath broken my covenant And as in other cases the Lord Christ who required personall faith in growne ones to their cure yet in case of children is contented that their parents beleeve on their behalfe John 4. Marke 9. from verse 12. to 18. so Matth. 15. 22. to 29. so is it in the case of this externall Church benefit Albeit the just onely live an effectuall life of grace and attaine the vertue of the seale by their owne faith yet that hindreth not but a child may attaine as it were a Church-life and pertake of the visible interest and use of that initiating Church-seale by his parents covenant and Church faith or that faith which is such to the Church Nor yet doe wee hereby establish as some say a meriting faith no more then we make visibilitie of personall faith to merit personall right to baptisme c. But rather the parents professing to apply the covenant as made to him and his there doth result a parentall as well as a personall right Such weight there is in the covenant applyed as by vertue of the covenant of grace invested with Church-covenant thus professedly applyed there doth arise such a union as of the parent so of the child quoad homines unto Christ as head of the visible Church And looke as the covenant laid hold upon by the lively faith of gracious parents as made with respect to their children hath mighty force to effect very gratious things in the elect seed yea albeit dying young as sundry of those elect ones of Abrahams race did Rom. 9. 6. yea so as to make their outward washings to become effectuall in Christ to an inward clensing Ephes 5. 25 26. yea so as to bring in and bring home many of such covenant children Whence those revolters beloved for their covenant fathers sake as such Rom. 11. 28. and hence made as a ground of their returne verse 15 16. So is there such validitie in the covenant invested with Church-covenant albeit but unworthily oft-times held forth by the parents which doth beget upon the children an externall filiall relation unto God and to his spouse the visible Church whence that respect of children of God and his Church by vertue of that Espousall covenant Ezek. 16. 8. Even in the children of Idolatrous members verse 20 21. 23. Great is the force of this way of the covenant so clothed Albeit many unworthy members are girt up in it to hold them and theirs in externall Church-communion Jer. 13. 11. untill either that Church bee divorced from God or the particular members disfranchised by some Church censure of such a Church-covenant priviledge This consideration with the former mentioned in that first conclusion may also satisfie M. B. that our doctrine touching Infants covenant and Church-right to baptisme doth not necessarily produce either that absurdity of a state of grace and remission of sinnes before calling or of birth grace as J. I. hath it conveyed from parent to child understanding it of grace absolute and grace in them and not of grace upon them or relative grace And if of grace upon them yet if understanding what hee saith as meant of justification and saving adoption and not of externall adoption and covenant administration the former they convey not as neither doth a free Denison his personall gifts of wisedome c. the later hee may not as a man barely but with this reduplication considered as a parent in covenant and Church and spirituall citie estate for so by vertue of the covenant hee is in together with the professed parentall application and challenge of it as to him and his hee may convey such an externall right formerly mentioned Nor is that absurditie ours that wee make such visible members of Christs church before calling for if hee
it was ratified and fulfilled but her Church seed whom the same promise also did comprehend togegether with Eve in whose hearing God uttered these things to the Serpent And hence Eve by faith did thus interpret the scope of that promise as made in refernce to her Infant Church seed as was Seth as before wee proved Gen. 4. 25 26. And the opposition sheweth what kind of seed the promise reached scil Infant as well as adult seed the Serpents seed being as well the least Snake c. as the most venemous and overgrowne and the antipathie being naturall and forcible betweene even little children and any sort of Serpents as is evident this then was held out as Gospel even in the beginning of the visible Church and world hence also in the beginning of the renewed world as I may call it after the flood the same doctrine is implicitely held forth Gen. 9. in the opposition of the servill condition of Canaan or 25 26. to the future Church estate of Japhet vers 27. the one accursed parent and child to servitude so that Chams babes as soone as borne were to bee slaves but Japhet parent and child are prophetically devoted to Church estate in Sems Tents so that inchurched Japhets babes are actually within Sems tents so soone as borne As God would accurse collective Canaan Noah prophesieth that God would inlarge or cause collective Japhet to turne into the Tents of Sem which interpreters expound of the joyning of the Gentiles unto the visible Church Now visible Church estate supposeth visible covenant estate as is evident The like opposition was allegorically made in the primitive times after Christs ascension Gal. 4. 23 24. betweene collective naturall Ishmael of the bond-woman in type and collective legall Ishmael in antitype And collective naturall Isaac in type and collective Evangelicall Isaac in antitype In the types the opposition is undeniably verified that Ishmael with his children are expunged and cast out from a civill family priviledge and portion in Abrahams house and onely Isaac and his children are to have that civill and naturall priviledge of inheritance therein The sonne of the bondwoman shall not bee heire with my son Isaac Gen. 21. 10. And in the antitype even persons formerly in Gods family the Church if rejecting Christ and the covenant in him and imbracing and adhering obstinately to any thing in a way inconsistent with him such are cast out and dischurched they and theirs as was verified in that legall Ierusalem and her children even the body of the Jewes adult and Infant Thus far à typo ad veritatem the argument is undeniable and what reason then to make the other branch of the allegory dissonant onely that there à typo ad veritatem the argument holdeth not that all inchurched persons which are gospelled hold forth the free covenant in reference to Gospel Church estate are as Isaac and his posteritie visibly priviledged and instated in the Church heritage of the Lords family the visible politicall Gospell Church As in Isaac Abrahams seed naturall is called in point of civill heritage all of them and as in the same Isaac not Ishmael Abrahams Church seed was called and so all of them called to the externall fellowship of covenant and Church and as in a restrained sense Abrahams elect seed were called not in Ishmael but Isaac Rom. 9. 7. so in the Ecclesiasticall Isaac as I may say in these dayes the Church seed are counted and not in pagans without the Church and according to ordinary dispensation and in mans count in the same line are Gods elect seed counted all the individuall children in the former that species of Church children and none other in the sense mentioned are of the latter account But to hasten to the latter branch that the same doctrine is held forth as Gospell to bee dispensed and fulfilled in the purer times of the Gospell towards the latter end of the world that Esay 56. 20. is a promise referring to the purer times of the Gospel Church and probably to the times of the comming in of the Jewes vers 17 18 19. when albeit there may bee some accursed ones yet the Churches children though Infants of dayes not allegoricall Infants in humilitie or by imitation of beleevers c. that sort of persons too dying in Infancie yet God promiseth they shall die in a holy maturitie of covenant grace and blisse as if elder by many yeeres When elder ones some die ripened for the cause of God the like singular account doth the Lord expresly make as of parents in his Church so of their off-spring vers 13. see Esay 61. 9. God promiseth not onely that the growne persons should bee had in account but their seed and off-spring not meaning it of allegoricall seed amongst the Gentiles for it 's not said they shall bee knowne to convert Gentiles c. but their seed shall bee knowne among the Gentiles yet not meaning pagan Gentiles but rather inchurched Gospelled Gentiles the Hebrew word for knowing being used to signifie speciall owning of persons either by God Jer. 24. 5. or by men Psal 142. 5. Ruth 2. 10. 19. Deut. 21. 17. and 1. 17. Prov. 24. 23. now none will say the worser part of the Gentiles would thus owne the members of the Church or their children with such choyce respect but the better part rather of the Gentiles they are then the persons acknowledging the seed not the allegoricall seed acknowledged so Ezek. 37. 20 21. 27. when all the scattered of the Tribes of Israel and Judah shall become as the two sticks joyned in one in Ecclesiasticall respects at least under the discipline of Christ God in reference to that time reâ—… the old Charter of Abrahams covenant to bee a God to thâ—… 〈◊〉 which promise hee includeth their children they being aâ—… their parents scattered among the heathen vers 21. and to bee gathered to their Land and parts of the nations and kingdomes as of old to bee then joyned yea vers 25. expresly their children and childrens children are by covenant put under Christ as their Prince with them is the covenant of peace made and that of no temporall but of an everlasting nature and all this in reference to Church estate and administration whence that branch of the old Charter now actually renewed of setting his Tabernacle and Sanctuary in the midst of them vers 26 27. and that in a very glorious and perspicuous manner as persons thereto ex confesso to the very heathen sanctified and sequestred by the Lord vers 28. the very same they which shall dwell in the Land are children with their parents their Prince will David or Christ bee with them is that everlasting covenant of peace vers 26. amongst them will Gods Sanctuary and Tabernacle by vertue of covenant be placed vers 26 27. their God will God bee and they shall bee his people or hee their covenant God and they his covenant people vers 27. and all this
which is in its self a most effectuall meanes to further their saving good and to bee as a seed of regeneration and faith c. unto them 1 Pet. 1. to the end Ephes 5. 25 26. Rom. 9. 6. and doe not our opposites rather block up so farre the ordinary way and debarre beleevers children from the ordinary meanes of their chiefe good by denying them interest in the word of promise the which is such a meanes Nor doe wee by our doctrine make every beleever an Abraham wee confesse many things in Abrahams covenant Gen. 17. to bee more personall and some more peculiar to those times yet this no way infringeth the covenant right of Abrahams spirituall seed on the samenesse of that covenant with us in the essentialls of it then there was such a particular land promised to him and his the Gospel holdeth forth temporall mercies to us as well as spirituall 1 Tim. 4. 8. 1 Cor. 3. end 2 Cor. 1. 20. 1 Pet. 3. 10 11 12. albeit not such a particular land so the multiplying of Abraham c. was of such a peculiar consideration yet that hinders not onenesse of the covenant now that the promise made with Abraham long before the Law should not be to his spirituall seed our opposites themselves being Judges the like may bee said of the promise of blessing all nations in his seed c. Gal. 3. 8. yet vers 16 17. the promises are to the whole seed so God saith to Abraham I will make thee a father of many nations Gen. 17. 4 5. hee never said so to Isaac or Jacob c. what were not they therefore children of the promise and heires of the covenant of Abraham that God will become a God as to them so to their seed none will say so or in that they were fathers of the covenant to their posteritie Rom. 11. 16. 28. that therefore they were Abrahams or that those Jewes assembled Deut. 29. to whom God maketh that promise of circumcising their seed Deut. 30. 6. as one part of his covenant Deut. 29. 14. so Ezek. 37. 25 26 27 28. God will bee a God to those mentioned parents and children so is Jesse a covenant root to David Esay 11. 1. yet are not these therefore made Abrahams no more are inchurched beleevers by any doctrine of ours Nor doe wee by our doctrine make Christs body such a body or make such confusion of world and Church thereby no more then did God of old which yet ordained the Jewes children to bee his and his Church covenant children Ezek. 16. 20 21 23. and how wee distinguish Church and world let our practise judge and our doctrine which holds forth the covenant of grace as invested with Church covenant if not explicit yet implicit to distinguish the politicall Church and its members from all others 5 Object Some in a more Familisticall way object against our proofes as most what in the old Testament which they make account are not valid unlesse the same things were come over in the new Answ 1. Wee have aswell brought grounds of these conclusions touching Gen. 17. from the new Testament Secondly Christ came not to evacuate the morall Law in the old Testament no not in a title of it but to fulfill it and by expounding it in the very spirit of it to establish it Matth. 5. 17. to the end and the Law it selfe is established through faith Rom. 3. 31. and it 's spirituall not carnall Rom. 7. 14. and what then is the Gospel of which this point in question is part as was shewed or would Christ make void a title of the Gospel in the old Testament as if in and of it selfe not valid unlesse come over againe in the new of what force then would many pretious promises bee in the old Testament expressed but never againe expressed in the new as Esay 12. 3. Ezek. 36. 26. and such like Thirdly if such proofes are not valid why keepe wee a weekely Sabbath as the Lords day is called Matth. 24. 20 why keepe wee solemne thanksgiving dayes c why doe the Apostles referre us for proofe even of the new covenant Heb. 8. 8 9 10 11 12 c. to what God saith scil in the old Testament as in Jerem. 31. or why doth Christ fetch his usuall proofes of the maine matters of faith thence John 5. 46 47. Luke 24. 44 45 46 see more in such way of proofes Acts 10. 43. and 28. 23. Rom. 1. 16 17. Rom. 4. 6 7 8. and 10. 14. and 16. 16. besides many other like which the Apostles urge this way Fourthly if such proofes bee invalid wee must blot out such charges and testimonies touching their perfection and validitie as Psal 19. 7 8 9 10 11 12. spoken before the new Testament was and yet so perfect was it and so efficacious and pretious so John 5. 39. 46 47. and Rom. 10 6 7 8. and Luke 16. 29. 31. 2 Tim. 3. 15 16. Paul makes account the Scriptures scil of the old Testament little else being then written were of sufficiencie to all uses whereof a Minister stood in need to make of the word as Cartwright on the place expounds it and 2 Pet. 1. 1. 19 20 21. speaking of Scripture by men inspired of old those of the old Testament Peter maketh them more valid then extraordinary voyces from heaven touching Christ c. and chargeth them to be in perpetuall request with the Saints see Ames and others in locum If Hen. Den. within his first part of Antichrist unmasked had kept to his testimony which hee brings from 2 Pet. 1. 19 20 21. against the argument used by Dr. Featly taken from the harmony of confessions bee had never so miscarried as in his second part page 25. as to say this is the Prophets to declare repentance as a meanes of remission Ezek. 18. 21. 22. but this is not the Gospell c. And the Law and the Prophets teach is to repent for remission but the Gospel repent unto remission c. to let passe his abuse of the testimonies he alludeth to this I observe that Prophets with him of the old Testament are set in opposition to Gospell as if inconsistent with it the absurditie of which is apparent enough in the very naming it Fifthly if they bee invalid unlesse come over in the new Testament then must all the Saints question their faith and comfort which was occasioned more immediatly from grounds in the old Testament not eying at that present nor possibly afterwards this or that like passage in the new touching the discovery of their good estate or otherwise of their spirituall support contrary to Rom. 15. 4. which Scriptures then mentioned were of the old Testament Sixtly if so how did John Baptist and the Apostles convince the Jewes before yet the new Testament was existing of such and such things touching their peace and touching Christs kingdome and government yea what ordinary meanes is left to convince the Jewes
into such an estate Gal. 3. 27 28 29 were none but true beleevers and elect ones in that Church baptized for all that were baptized are said to bee one in Christ as having put on Christ and if Christ then Abrahams seed either then there were none but elect ones true beleevers in those Churches which were absurd and crosse to the Scriptures before named or if there were any hypocrites or reprobates in that Church they were left unbaptized which were as absurd to avow it for how knew they so exactly to distinguish of such divine secrets in so infallible a way were they Gods to know the secret guile of hearts Now if not unbaptized then they also in baptisme putting on Christ and putting on Christ being one with Christ and so Christs and being Christs were Abrahams seed now A. R. must conte with us to say that when 't is said that all baptized persons put on Christ Gal. 3. 27. it was verified in generall of them all Sacramentally and Ecclesiastically and so when said to bee all one in Christ and to bee Christs and Abrahams seed and all children of the promise and of Jerusalem which is above c. hee must distinguish of persons being such in foro dei and of persons which are such in foro facie ecclesiae visibilis In the former sense onely the elect amongst them were such in the latter sense all in common sound and unsound members of the Church they were such and that the Apostle speakes such things of them in common not by a meere infallible Apostolicall dictate and sentence as concluding them to bee all such savingly but ministerially to hold forth what such as members of Christ as head of the visible Church were Ecclesiastically Object But will it not bee said that whereas Gen. 17. 7. maketh but two subjects of the covenant God made scil Abraham and his seed which Paul expounds to bee beleevers wee by our doctrine doe make three subjects and parties Abraham and beleevers and the Infant seed of both Answ To which I answer that wee doe not make three such distinct subjects now any more then of old there was made before Christ was incarnated then Abraham and his beleevers growne children and the Infant seed of both made but Abraham and his seed and so is it with us Secondly that the covenant being made with Abraham and his seed Abraham sustaining the person of all beleevers Jewes and Gentiles which in a sense also were his seed in that covenant hence therefore the covenant still is onely between Abraham and his seed CHAP. IIII. Sect. I. Touching the Explication of Luke 18. 15 16 17. ANother Scripture holding forth the Federall and Ecclesiasticall right and holinesse of inchurched visible beleevers little ones is Luke 18. 15 16 17. where the Lord affirmeth of the children offered to him by those pious minded parents that of such is the kingdome of God as Matthew hath it Chap. 19. of such is the kingdome of heaven which is here taken for the visible Church so Matth. 8. 11. 12. and 13. 24. and it seemeth evident from Luke 18. that hee mentioneth the kingdome of God three wayes First a kingdome of which such Infants and such like persons are namely as subjects Secondly a kingdome which such actuall subjects of that kingdome doe receive Thirdly a kingdome unto which in an ordinary way and meanes they come to enter The first is meant of the visible not of the invisible Church and of them as members of the former and not so properly of the latter touching which let it bee remembred that this was not a bare temporary and present charge in reference barely to those very children and onely to that very present approach to Christ but did respect after approches of such like persons unto Christ hee saith not suffer these little children to come at this time to mee for of these is the Kingdome of God but indefinitely rather suffer little ones scil of this sort such as these are to come to mee nor would A. R. and others which apply it to such like persons for humilitie c. restraine it to the occasionall act at that time but inlarge it in reference to any such persons at any time in a like case that they should not bee hindred from Christ Now as for the members of the invisible Church as such they are invisible and fall not under the proper cognizance of the sons of men to know which or where they are and to suppose an injunction of not hindring their approach to Christ unlesse they came under a visible respect of members of the visible Church that they might bee discerned and it might bee knowne how and when and in whom this rule of suffering such to come to Christ were kept or broken it were very incongruous and it 's a very improbable conjecture that Christ spake thus of these very Infants by an act of divine knowledge of them to bee the elect of God as if a company of children should bee by an unwonted providence singled out to bee brought to him which were every one of them elected to eternall life and not any of them in a contrary estate And by the latitude of the extent of Christs speech as before wee shewed in reference to after and other times and examples of like nature as to the present case it appeares hee neither spake thus as God or as a meere extraordinary inspired Prophet but delivered as in ordinary administration of the mind of God as at other times an ordinary rule of ordinary practise and use afterwards in reference not barely to those very little ones then brought but to others like them wherefore such evasions of C. B. in his fourth answer to this place are frivolous And why should there bee such startling at this place as if it were uncouth doctrine that children of inchurched members should be counted subjects of Gods kingdom or members of his visible Church the Jews children as well as parents which were cast out together Matth. 8. 11 12. were surely in that kingdome together out of which they came to bee cast afterwards the uncircumcised man child was of the people or Church of God in visible account else not cut off from his people in that case of neglect Gen. 17. 14. and in the purer dayes of the Gospell yet expected the children are put under David or Christ their Prince as King and head and Lord of his visible Church as well as the parents as before wee shewed from Ezek. 37. 25 26 27. and God accounted them even in very corrupt time children of his covenant spouse or visible Church Thy children which thou barest to mee Ezekiel 16. 8. 20 21. 23. witnesse the setting to of the initiatory Church seale of circumcision to those children of Abraham Isaac and Jacobs loynes and no wonder in that they were all interested in the covenant of grace as invested with Church-covenant which is even the very
forme of the Church giving Church being to persons therein interested nor is it likely that these children were other then such being either proselytes children joyned to the Jewish Church or children of Jewes either of them formerly circumcised and in facie ecclesiae of the Church the Apostles which used to bee questioning any thing obscure which they understood not or seemed to them strange would in likelihood have inquired after satisfaction therein of Christ as their manner was if it had not been very cleare convincing approved received doctrine which Christ urged as his reason of reproofe of their act in hindring the little ones approach to him hee which himselfe forbad them Matth. 10. to goe into the way of the Gentiles no not into Samaria and when himselfe tooke up the Gentile Canaanite in such sort at first albeit she a beleever Matth. 15. 22. if these had beene other then visible beleeving inchurched persons yea though Gentiles yet inchurched proselytes which brought these children hee would not have so roundly and sharpely taken up his Disciples for assaying to hinder them from him when the Apostle 1 Cor. 7. 14. speaketh thus to the Church and not to the citie as such which writ to him and to whom hee writ this back againe hee saith else their children as appropriating externall adoption as well as formerly to others of that sort Rom. 9. 1 2 3 4. they were the children of that Spouse of Christ 2 Cor. 11. 2. 3. as those were formerly of that Church Ezek. 16. 20 21. she brought forth other children by the ministry Psal 87. 5. albeit not so many as now and hereafter Esa 54. 5. but that way also did the Church beare children to the Lord. And are purer Gentiles Churches wombes in that respect shut up or doth the Lord lesse affect communion with his Church in that expression of his love now then hee did to the Church of old surely no the Corinthian members as a Church body had their Church children and seed also the Apostle taketh order with the women 1 Cor. 14. Let your women keepe silence in the Churches but why your what because they were the members wives onely no verily since some such were Pagans and without the Church and hee protesteth against any Church dealing with such 1 Cor. 5. end what have wee to doe with them from any Church care or respect but rather your women as being of the Church and so here not your children holy scil barely of your members in a common naturall way but yours in a Church relation rather And let the Apostles division bee further attended 1 Cor. 5. placing all persons as either within or without the visible Church For if his division be regular as who will say otherwise of the wisest dictates of the holy Ghost then these membra dividentia take up the whole division and there is no middle or neutrall estate actually of persons And albeit the persons chiefly intended bee adult persons yet it must hold as well of others or else it is not a compleat division So then the little ones which are borne of inchurched persons they are either actually within the Church or actually without at present onely some possibilities as some suppose of their being actuall members afterward at most but at present their actuall estate must bee the one or the other if actually within the Church I have what I seeke if onely potentially such as may come in but yet actually without 1. then the children of the Church in primitive times were such as the Apostles as extraordinary and now Elders as ordinary officers in the Church were not nor are to take any speciall Church care of since the tie of that Church care as such dependeth upon covenant and Church relation either extraordinary as that of the Apostles to all the Churches or ordinary as that of the officers of this or that Church 2. Then Churches and their officers are not to deale with any such children more then with pagans in any Church way of instruction or admonition when growne up 3. Then are such so farre forth to bee left as persons without actually to the more immediate judgement of God what have wee to doe with such God judgeth them and the phrase of Gods judging them how sad a case it noteth see Heb. 3. 4. and 10. 29 30 31. 4. Then such children being actually without they are actually and at present amongst the number of such persons of whom is little hope as Marke 4. 11 12. to them without if hardned persons in parables so Revel 22. without are dogs The persons left out of Church fellowship by the new Jerusalem are of the worst sort â—…vel 22. 15. 5. Then the Jewish Church is supposed to have a larger share in the charitie of God and his people so that their children in relation to Church estate are called and counted God and his Churches children purer Gentile Churches have no such charitie allowed towards the members children which absurdities if any will swallow let them enjoy their conceipts SECT II. ANd thus farre of the dispensing kingdome of God as it seemes to bee included and intended in the first expression Of such is the kingdome of God which may serve to answer the scruples of some as if such an assertion of children of beleevers to bee of Gods kingdome should crosse the course of providence many proving wicked For this hinders not but they belong to the visible Church no more then Christs assertion of all the Jewes to be the children of the kingdome of heaven into which the Gentiles from all parts should come after the rejection of the Jews Matth. 8. 11 12. nor is this any more crosse to Rom. 9. 6 7 8. then that is yea suppose the Kingdome of heaven bee taken for that of glory yet in that covenant and Church estate is theirs so far also is glory theirs scil in foro ecclesiae And wee have before proved that Christ spake this as man not meerely as God as hee said before of the Jewes Matth. 8. 11 12. and after this spake to like purpose Matth. 21. 43. they were as externally adopted Rom. 9. 4. externally inrighted to that promise of glory the promises indefinitely being thus far theirs that promised heritage being thus far theirs If they had not Gods kingdome in respect of this estating of theirs in it and right to it how came they to have it taken from them was not that in respect of any externall Church right actually theirs unto or to the dispensation of the covenant holding the same forth they were all heires albeit under tutors Gal. 4. 1 2 3. but to mee the former sense is rather most unquestionable that of such is the kingdome of God or of heaven scil the visible Church as before was proved and this may also satisfie that which is objected that hee might speake this in reference to the future that is that they were elect ones and should
was an example as they apprehended tending to trouble Christ more then ordinary to meddle with poore shiftlesse babes Fourthly if they had been little ones which could goe yet it sufficeth to prove what Anabaptists deny that before persons could actually hold forth personall Faith or repentance may be actually in covenant with God and inrighted to the initiatory seale of it and that albeit Christ did not actually cause these babes then to be baptized that they had therefore no right to bee baptized it followeth not But I. S. hee acknowledgeth those children to bee of that kingdome or members of that Jewish Church and therefore have right as well as others to temporall blessings and that these children were brought to Christ for cure producing some Scriptures for that end where prayer and imposition of hands was used upon that occasion but doth the Text say of such or such like was that kingdome no verily but indefinitely of such is the kingdome of God and what though those children were of that Church since Christ inlargeth his speech as wee shewed to such like persons and so to other babes of like condition with those and had the Jewes and their babes onely right to temporall blessings will I. S. say when that Abrahams covenant of God his being a God to them scil to fulfill his promises instancing in that Luke 1. 73 74 75. as one is acknowledged by I. S. elsewhere to bee by circumcision visibly sealed upon both seeds as hee termeth them True it is that as 2 King 5. 11. Matth. 8. 3. and 9. 18. Luke 4. 3◠40. one way of healing was putting on of hands and prayer but is all here meant the Lord blessed them scil in way of cure onely or the like other Scriptures mention imposition of hands and prayer in that way of curing true but here is no mention either of the diseases or of the cure of the little ones following upon Christs imposition of hands as there is in the other Scriptures in other cases no nor is here prayer mentioned the parents desired him to pray Matth. 19. but hee blessed them saith Marke whether in prayer way it 's not said yea since the Scriptures mention these acts of blessing and imposition of hands in way of ratification of covenant right and priviledges of the covenant of grace as externally at least the heritage of such and such witnesse that Gen. 27. 17. and 28. 1. 3 4. and 48. 14 15 16. why should not wee on better grounds look at this as comprehended in this act of Christ and why is I. S. so uncharitable to limit the requests of these pious persons intreating Christ to pray indefinitely for the little ones that this was onely to move him to desire temporall things for them Christ doth not seeme to make any such interpretation of their request when hee blessed them as Marke saith what was that onely in regard of temporals who would limit Christs blessing within so short a compasse nor was it the Disciples use to hinder but further the cure of persons children brought for that end as the instances in Marke 9. Matth. 15. shew Object But if you make Infants of inchurched beleevers to bee actuall members of a visible Church doe you not destroy the usuall definition of a visible Church given by Divines that it 's a company of persons professing the faith c. Answ Musculus Aretius Melancton Calvin Beza Bucer Dr. Ames Mr. Cotton Dr. Whittaker Peter Martyr generally all our Divines which define a visible Church severally but in substance to like purpose they yet make that no undermining of their owne doctrine de ecclesia or of the descriptions visibilis ecclesiae which they doe give when the same authors maintaine from Scripture grounds that such Infants are actually members of the visible Church and externally in the covenant of grace and such as are to bee baptized yea such Infants being of the Church It is not therefore not a company of professors of the faith since Infants are fideles as they are rationalls as some say scil actu primo non secundo yea they confesse and avouch the Lord in their parents avouching of him as they did of old Deut. 26. 16 17 18. and 29. 9 10 11 12 13 14. they promised to stand to those conditions in their parents promise made with respect to them Object But if they are of the Church and in the covenant and have right to the Seale then to both as well as to one to the Lords Supper as well as Baptisme Answ We do not say they are compleat members of the Church but incompleat as Ames speaketh to this purpose in his Medullâ having interest in the Church and covenant wee say they have right to the initiatory Seale but not therefore to all memberly priviledges of voting in Church censures elections admonitions c. even growne persons that are with us as transient members by communion with other Churches yet are not reckoned as in full Church communion with us in all Churches priviledges as in chusing officers censuring offenders c. Nor will Mr. B. his paralleling of Baptisme and the Lords Supper prove that if to bee admitted by Church interest unto the one then also unto the other for suppose one and the same thing bee sealed yet not by one and the same way the former onely being the initiatory seale of covenant and Church interest not the latter nor is it true that the same preparations is required to the former as to the latter since no where spoken so exclusively of persons to bee baptized as to come to the Lords Supper Let a man examine himself and so no otherwise let him eate nor doth it follow that because there is but one excommunication there is but one communion excommunication being properly of persons in full communion of all Church priviledges in this or that Church where the offence is committed For to instance in no other case but in that of a brother in another Church which is in Church communion in Mr. B's Church by vertue of communion of Churches yet not in compleat membership full communion of all Church priviledges there he offendeth will Mr. Blackwood now put him out of Church communion with his Church by actuall censure from his Church I suppose not in that the partie hath not personally submitted yet to the Churches power but they will withdraw communion rather this then is a different way of discommunicating and by Mr. B's grounds ergo argueth a different communion and so not the same which was that hee assayed to prove nor doe his proofes evince but that others were baptized then did partake of the Lords Supper Object Before wee passe further let mee remove another objection which I meet with scil that if wee make Infants members of a visible Church which doe nothing from whence to denominate the same but are meerely passive It will follow that there may bee a visible Church
consisting onely of Infants of beleevers For a number of visible members make a visible Church Answ This followeth not since the maine force of such denomination lyeth in the growne Citizens of God which use in all Citie acts publike to carry it personally and not from the children which yet are free Deuisons As for a Church of onely Infants it 's not supposable their Church right depending upon inchurched parents nor are the Infants such perfect members of the Church as others nor do a number of beleevers regularly make a visible politicall Church but in such a way of actuall combining together either explicitly or implicitely as in all other bodies politique Whence a more peculiar relation one to another and a peculiar ground of memberly care for power one over another in a brotherly way to watch over or seasonably to admonish each other and the like SECT III. TO conclude let such as oppose us in this doctrine of the faederall and Church holinesse of inchurched beleevers little ones consider of the absurdities which their opposite Doctrine exposeth them unto As first the deniall of any ordinary way or meanes of the salvation of beleevers Infants as being neither actually in the visible Church out of which ordinarily there is no salvation nor being actually any of them in the covenant of grace so much as externally and so excluded from any ordinary meanes or way or estate of salvation as before in part wee shewed The promises being made to the Church and the covenant being the Spirits instrument by which to convey good unto such as ordinarily partake of it Even before the world was God ordered all good to bee conveyed to us in a way and by virtue of his covenant therefore also called the everlasting covenant and Gospel Heb. 13. 20. Revel 14. 6. hence God was said to bee in Christ reconciling the world to himselfe 2 Cor. 5. 19. hence eternall life said to bee promised before the world was Tit. 1. 2. Hence that Ephes 3. 8 9. even Christ himselfe is his people 's no otherwise then in way of covenant Esay 42. 6. and 49. 6 7 8. his blood is the blood of the everlasting covenant no interest in it nor in himselfe but by way of covenant with it seales as that wherein and whereby salvation is ingaged Heb. 13. 20. mans salvation is onely in his name Act. 4. 12. and reconciliation in his blood Colos 1. 19 20 21. and that blood is the blood of the covenant as before see Zach. 9. 11. hee is a mediator of the new covenant and Testament Heb. 9. 15. Heb. 12. 24. if beleevers Infants have not interest in that covenant no interest in him as Mediator for hee is no other Mediator but of such a covenant his businesse as Mediator is to confirme a covenant to such to whom hee is a Mediator Deut. 9. 24. Rom. 15. 8. none can partake of the Spirit nor any influence of it but by the promises 2 Pet. 1. 4. nor of a glorious resurrection but by virtue of I am their God Luke 20. 36 37. nor of glory but by virtue of the same Heb. 11. 16. see of both Act. 26. 6 7. if therefore that species or sort of persons covenant inchurched parents Infants are excluded from right in the covenant unlesse they come actually and personally to beleeve therein actum est de salute eorum they are given for lost irrecoverably and all the individuall Infants of such persons are left in as bad a case Secondly that sort of growne gentiles being supposed onely to bee made nigh by the blood of Christ in covenant and Church respects actually it will argue that that sort onely were actually strangers before not their children with them not only individually but specifically considered since the same sorts at least of Gentiles formerly strangers are made nigh Eph. 21. 11 22 13. compared Thirdly then is it supposed that Christ tooke downe the partition wall which stood betweene growne Jewes and adult Gentiles but as for the beleeving Gentiles Infants either there was no such partition wall betwixt them and their parallels the Jewish Infants inchurched or if there were it so farre remaines untaken downe as concerning that sort of Infants Fourthly then Divine justice is supposed to have a larger latitude in involving the little ones of such as respect the Covenant under the expressions and visible dispensations of divine displeasure as in Caines Ishmaels Esau's the Jewes rejection together with their little ones then divine grace hath in the expressions and dispensations thereof unto the little ones of such as tooke hold thereof contrary to all former examples how long did God continue externall adoption and son-ship in Seths line Gen. 6. 1. how long in Abrahams Isaacs and Jacobs Rom. 9. 4. and not rejecting them till rebelling universally and fatally Fiftly then it 's supposed that there are two covenants of grace one with them of old another with us now essentially different which is absurd as before was shewed and may bee further evinced in that baptisme that new way of initiatory sealing of the covenant when first instituted it was instituted precisely with sole respects to the Jewes John 1. 33. Matth. 3. 1 2 3 4 5. John 4. 1. compared with Matth. 10. 5 6. to shew that there was no other covenant to be sealed by baptisme then that which was made with the Jewes in the substance of it Luke 24. 44 45 46 47. Act. 2. 38 39. the same promise first sealed by baptisme to them before was to them afarre off and no other to them afarre off to bee sealed by baptisme then that promise which was to them and to their children now if one covenant essentially then either the Jewes children were not in covenant no not so much as externally contrary to what wee shewed before from Acts 2. and in the conclusions laid downe or if they were it was meerely ceremonious now supposing ceremony in the way of sealing by circumcising of the flesh of their foreskin yet what ceremony was in the principall part of the covenant it selfe I will bee a God to thee and to thy seed after thee in their generations or if it were one part of the covenant then but is now abolished by Christ then it seemes Christ by his comming hath abolished one materiall part of the covenant of grace without any other thing equivalent to parents as covenant parents in stead thereof Sixtly then God is made a respector of persons looking at Jewes with theirs in covenant respects but not so eying covenant inchurched Gentiles Yea hee is made to speake things at large to bee a God to all the families of the earth Jer. 31. 1. yet when it commeth to bee Analysed he is not a covenant God to any more then perticular persons actually beleeving onely no covenant respect is had so much as externally no not so much as to the choycest part and prop of the families scil children Seventhly then
is all former distinction ever used to bee so carefully observed and held forth and mentioned laid aside Seed of the woman and of the Serpent in the younglings of both are confounded no distinction of sonnes of God and of men of seed of Isaac and Ishmael in the Infant part thereof No Church distinction of children cleane or incleane Albeit that wee mentioned not to the State but Church at Corinth as a Church to whom the contrary was noted as absurd else even the children were as Pagans uncleane but now they are holy So Acts 2. To you and your children not to others as afterwards actually to others with theirs Some onely were nigh in covenant and politicall Church respects the rest farre off nay doe not C. B. Hen. Den and some others ground upon Rom. 5. 18. whereby to put beleevers children in the same estate without any difference as such from any others children Nay C. B. would know why Turkes and beleevers Infants being alike free from actuall sinne and guilt of originall that they may not partake of the same benefit of free grace and albeit in them there bee something worthy of damnation yet it appeares not from Scripture that any were damned for originall sinne onely and would know why wee should not thinke as much of Infants in generall dying infants as was said of Davids child 2 Sam. 12. 23. thought by Divines to bee saved bringing Rom. 5. 18. for a proofe of such generall redemption of dying Infants Strange charitie beyond all bounds of regular judgement to all Infants dying and none to beleevers Infants in generall so much as of their externall interest in the covenant but doth Mr. B. expound deaths reigne over Infants Rom. 5. 14. to bee onely restrained to that of the first death or might Babylons little ones bee accursed if not under wrath as such doth Mr. B. imagine that all the Infants destroyed in the flood in Sodom and Gomorrah in the last destruction of Jerusalem c. that it is so much as probable they that were saved are all by nature the children of wrath and yet all dying in that estate and under no covenant of grace so much as externally it is so much as probable that all such are saved Is there any Mediation of Christ but as a Mediator of a covenant and are Turkes Infants under the covenant when as their parents are not were all Gentiles of old yong and old being strangers from the covenants of promise and of the Church without God and Christ and hope and now the case is so altered that the chrildren of strangers from the covenant are to bee judged hopefull Doth Mr. B. startle at 1 Cor. 7. 14. that the children of beleevers yea though dying Infants yet as beleevers children they are no more but civilly cleane and in covenant respects as profane yet are Pagans children cleane in respect of Covenant mercy for else how can they bee saved as before wee proved as for Rom. 5. 18. our Divines have used to answer Arminians that all is taken for many as before vers 15. But here Mr. B. in the case of dying Infants will have it universall and if universally true of dying Infants why not so of all living Infants why not of all men simply where will there bee a restraint If all men simply in one sort of persons dying bee understood and not all men that is many whereas wee are used to bee upbraided with the absurditie of universall redemption I feare Mr. B's doctrine rather And so much of the first part of this discourse touching the covenant and Church estate and right of Church members children PART II. CHAP. I. Sect. I. Touching Childrens Baptismall right HAving discoursed of the doctrine of the Federall and Ecclesiasticall holinesse of the Children of visible beleeving and inchurched parents and cleared the same let us addresse our selves a while to consider of the externall Church right of such little ones unto the initiatory seale of such covenant Church right which followeth thence The initiatory seale followeth the covenant wee speake not of an extraordinary time of the Church when either it hath no particular expresse initiatory seale distinct from another sealing ordinance as before that solemne covenanting of God in reference to the Church in Isaacs race Gen. 17. 7 8 9 c. with 19. so there is some peculiar state of the time not appliable to the ordinary time and way of a visible politicall Church and its administrations as then also were family Churches as that in Melchisedecs and Jobs family which not being successively to continue were not so immediatly eyed in point of solemne institution and Church lawes as was this of Abraham Isaac and Jacobs race wherein the visible Church was to bee continued such extraordinary cases and times are very impertinently urged by some to infringe the force of ordinary rules and principles they know an extraordinary case of eating shewbread by such as were not Priests of plucking eares of corne on the Sabbath day of a private Disciple's baptizing upon an extraordinary and immediate call as did Ananias Acts 9. of Zipporah's circumcising and these doe not nullifie and invalidate ordinary rules and principles touching circumcision or baptisme or the sanctification of the Sabbath c. This proposition then I shall lay downe for further proofe that in ordinary times and cases respecting the politicall visible Church and its administrations such little ones as are of parents in such visible Church estate they have externall right unto the injoyned initiatory visible seale of which they are outwardly capable and ought not to bee denyed the use and benefit thereof ordinary times then and not extraordinary are here considered let none object then children of members of an ordinary politicall visible Church are here considered let none object an extraordinary case of Johs or Melchisedecks family a visible seale enjoyned not a case wherein actually any such seale is not injoyned is here also considered but either actually injoyned or at least in view at the present making of the covenant with Church reference as in the case Gen. 17. 7 8 9 c. let none object Adam and Noahs time and cases against our thesis externall right in such a Church seale is propounded let none confound this with internall and saving right which is visible to God and not to meere men the initiatory visible seale is propounded not all the seales or Church priviledges as choyse of officers and voting in other Church occasions c. A male child of eight dayes old might bee circumcised but was never intended to bee injoyned personall appearance at the solemne celebration of the passeover there to goe up and not to bee carried or to have others appeare in their stead Deut. 16. 16 17. all the males which were to bee at that feast were as well to bee at the feast of tabernacles Ibid. where such as kept that feast were to carry boughes to make
that the hearers were presently capable of all points of the doctrine of Christ which is most unlikely Christ himselfe did not take such a course with his owne Apostles nor were they capable of it John 16. 12. Yea by the leave of the objectors since they were to hold forth by this solemne injunction of Christ whatsoever Christ had commanded indefinitely which were not meerely personall commands they must amongst other such commands of his hold forth the doctrine of his touching the interest of the little ones of pious minded persons pressing after and prising of his blessing of their children The kingdome is of such not meerely of those very persons or babes but of others of like parents c. and his solemne command upon that ground of their interest in Gods kingdome that his Apostles should not hinder them but suffer the approach of such unto him in any externall way whereof they are capable and for which they are fit as many of our Divines have pleaded thence that they are for baptisme Seventhly to that argument from the exposition of baptizing into the name of the Father c. scil in invocating his name as Paul was bid to doe Act. 22. to this I say if Paul was bid to doe so yet doth not that prove that that injunction was ever intended to bee the explication of being baptized into Christs name that is being baptized so as then personally and actually to call upon his name into which the person was baptized when Paul in 1 Cor. 1. 13. saith were yee baptized into the name of Paul will it thus bee expounded that is when you were baptized did you call upon Pauls name if any doe so it is new light as they call it For I never yet heard of that explication of it albeit of others but if that bee the rule that the persons baptized must make their prayers personally and particularly to God when they are baptized then did those women of Samaria Acts 8. make their personall prayers before the publique assembly which I suppose none will affirme and if they will not then the rule of baptisme was not attended by Philip which were as absurd or that was no rule mentioned nor was it possible that those 3000. baptized in one day should arise each of them and call upon the name of the Lord as they were baptized Some would bee longer in prayer if others would bee short and who would limit or confine them just to such an expence of time and no more and if Peter would have parcelled out the time for that end amongst them yet he wanted much time for all and each of them to arise and call thus on Gods name SECT III. THe coast being thus cleared I may I hope now passe on the more freely from interruption to what I intend concerning Matth. 28. And first I say in the generall the strict of thâ—se words had reference to the inchurching of the first Gentiles and so Marks relation which our opposites make parallel herewith evinceth as Marke 16. 17 18. doth shew unlesse any will say those signes and miracles endured ever since as of use in particular visible Churches and so now hold and will hold to the worlds end Secondly I say this had reference in the generall to the Jewish nation that when as they onely were of the visible schoole and under the doctrine discipline of Christ the Prophet of his Church as speaking by his spirit in their Prophets and Teachers and as acting in the Church guides and officers by some influence of his authoritie c. now not one nation and people but all nations the partition wall being broken downe are to bee called unto the fellowship of the promise or covenant and the initiatory seale of it Acts 1. 38 39. not as formerly circumcision but baptisme not males onely but without distinction of sexes not of such a strict day and age as eight dayes old but indefinitely whether elder or younger but that our opposites make bold to goe so farre as to say not now Infants but onely adult persons they were best be on better grounds then yet I see lest the rebuke of Christ light on them also so far forth to hinder the approach of beleevers Infants to him nor will their rule of beleevers Ergo onely such hold as before we shewed or that of the affirmative including the negative no more then the affirmative Hee that calls on the name of the Lord shall bee saved or Hee that labours must not eate includeth each its negative that hee which calleth not on Gods name as no Infant doth or hee that laboureth not as no Infant can shall not bee saved or eate and so all Infants must perish and famish And when I say it hath reference to the Jewish nation I intend it onely thus far that looke as none but covenant and inchurched parents and their children were initiatorily sealed then by circumcision so no others are now in ordinary Church administration to bee baptized then the inchurched parts in and of the nations Thirdly I say Christ prefacing that ground to this commission scil his soveraigne power over not his generall kingdome of the world but over his speciall kingdome of his Church especially that which is or shall bee in the whole earth hee intendeth the execution of this commission to have reference to all such as may at least externally bee brought under that estate and account of members in that his kingdome according to their severall capacities of either or both the branches of the particulars in the commission Fourthly Discipling I take in a Scripture latitude by nations discipled I understand not all the numericall and individuall persons in every nation where the Gospel commeth but the specificall parts of the nations scil all sorts of persons in that nation albeit not all and every person of each sort SECT IIII. THese things premised whereas Anabaptists doe affirme that no Infants but adult persons onely are to bee baptized according to any rule of Christ I say that that sort of persons scil the Infants of inchurched beleevers are to bee baptized as well as that sort of persons scil Adult persons making personall and particular profession and confession of their faith c. and that from the force of Matth. 28. 19 20. My reasons are First Taken from the subject to bee discipled and baptized by commission scil all nations and therefore at least all the specificall parts of the nations all sorts of persons in the nations but not all of every sort If it bee denied that neither all individuall persons nor yet so much as all sorts of persons scil some little ones and babes male and female as well as some adult persons of both sexes I would know why the collective nations are mentioned under that title of nations rather then under that of growne persons of the nations when God Gen. 12. promiseth that all nations shall bee blessed in Christ all sorts of
compleat in the substantiall and most materiall parts or branches of it had the one a covenant and Church blessing and heritage as to them so to their children so are these compleat that way too if the ratification thereof by a solemne covenant and Church initiatory seale bee the great thing they have to boast of these are compleat in Christ in that respect too Christ hath not left his Churches and the members of them without such covenant priviledges nor without a solemne way of initiatory sealing thereto and ratifying thereof whether as Churches or as members of it in particular or as such members who have children to partake thereof with them doe the false Apostles then urge against them their incompleatnesse without circumcision It 's answered in the generall v. 10. they are compleat in Christ how as fulfilling the types which were in any Jewish ceremonies onely no verily not onely so albeit firstly and principally so for Christ nailed them on his crosse and tooke them away as such by his death And what need then any Church ordinances at all wee have all in Christ might some say as 1 Cor. 1. I am for Christ I care not for Paul nor Apollos nor Cephas nor for their dispensation of the word or seale of the covenant I have enough in Christ such a spawne of our seekers there was in those times v. 12. Yea but the Lord Jesus in wisedome and faithfulfulnesse will have his Church and people to bee graced and perfect as of old they were in substantialls of the same Church ordinances and the like The beautie of the Church was perfect through that Church comelinesse which God did in this respect put upon them Ezek. 16. 14. not a comelinesse of outward possessions in a temporall land in temporall jurisdictions kingdomes cities what had the Church quà Church and as in covenant with God as his covenant Spouse to doe with them nay the heathen might vye with them for as good land as large possessions territories riches honours dominions c. yea but not for Church ordinances hee dealt not so with any nation besides Psal 147. 19 20. Christ had as mediator and as a Priest compleated all ceremonious types yea but as Prophet hee will have it held forth and cleared by that dispensation of the Gospel and as King of the Church hee will have all also exhibited in such a way and by such evangelicall meanes 2 Tim. 1. 10. the Word and the Seales they are parts of the Gospel in the dispensation of them and by them all is brought to light yea by them as by pipes is Christs fulnesse conveyed as head of his visible body the Church outwardly as it is by his spirit to his elect inwardly Zach. 4. 11 12 13 14. Col. 2. 19. hence the Church hath such officers given it whose proper work it is to exhibit and communicate such things as tend to make them every way compleat Ephe. 4. 11 12 13. wee are compleat in Christ as the signatum but yet in baptisme too as the signe Yea but regeneration and sanctification both in respect of mortifying and quickning grace c. signified by circumcision is conferred on us by Christ And so it was of old in him in whom Ezek. 36. 25 26 27. and Deut. 30. 6. was yea and amen 2 Cor. 1. 20. and by his Spirit as hee held all forth then in the ministry of the Prophets of old 1 Pet. 3. 18 19 20. so hee exhibited the same to his elect among them yet then hee had covenant and Church Symbols to confirme the same and instrumentally to convey the same and so now Ephes 5. 25 26. As by the word of covenant as the principall instrument and the Spirit maketh baptisme it selfe to become efficacious so by washing too hee sanctifyeth his Church both as that whereby hee ratifyeth it so to their faith that they have the more strength of hold and influence for that end and as that which he blesseth as one ordinary meane also in respect of the word of promise to which baptismall washing is annexed as the Seale Sanctifying and purging is the signatum and end washing with water through the word is the ordinary Seale and meane whence here in Col. 2. 10. when hee had laid downe that thesis he declareth it by two instances partly in that wee are circumcised by the circumcision of Christ which is the fulfilling of the type v. 11. partly by applying the benefits of the circumcision of Christ to them and theirs by the like or an equall ordinance to that of circumcision which the Jewes injoyed to wit of baptisme else were not the Church and Saints now as compleat as those of old which as they had virtually all fulfilled in Christ to their faith Act. 15. 11. and 26. 6 7. Heb. 13. 8. Revel 13. 8. Heb. 12. 1 2 3. So had they withall sealing ordinances applying the spirituall circumcision of Christ to them and theirs And so Aretius which maketh Christ the perfect organon of our salvation without any other equall externall cause joyned with him in that respect it was by him alone that all was fulfilled Col. 1. 19 20. and by himselfe he did that worke Heb. 1. 3. yet in point of externall application hee denieth not any thing wee say for in the same place in his notes upon Colos 2. within foure or five lines hee addeth it as an observeable thing from the place that baptisme comes in the stead of circumcision as is evident in that the Apostle calleth it the circumcision of Christ scil in a Sacramentall way under the name of the signe in whose stead baptisme is set comprehending the spirituall thing signified by a metonymy as the covenant scil the Sacramentall signe of it Gen. 17. 11. 13. Act. 7. 8. the testament scil the visible seale of it 1 Cor. 11. 25. So his body and blood ibid. the Sacramentall communion of it 1 Cor. 10. 16 17. or communion of it in a Sacramentall sense So that the Apostles answer is full to prove the uselesnesse of circumcision which the false Apostles would have intruded upon them as necessary to the Gentile Churches Gal. 1. 6 7 8 9. and 4. 21. and 5. 11. Acts 15. 24 24. 25. It was a generall false doctrine troubling all the Gentile Churches ibid. but it 's now uselesse in respect of the maine thing signified Christ to come who hath fulfilled it as ceremonious and in respect of the externall signe and meane of application of Christ scil circumcision supplied by baptisme whence Gentile Philippians as well as Paul a Jew are of the circumcision Phil. 3. 3. Abraham Isaac and Jacob were inwardly circumcised so are they at least ecclesiastically judged to bee they were externally circumcised so are they in their baptisme ergo now circumcision is wholly uselesse Yea but what is this to Infants the Apostle directs his speech to growne ones Suppose he did yet this speech is of and reacheth to
of a true visible Church which are according to Mr. B's profession and the initiatory seale of the covenant then circumcision now baptisme and so Mr. B. his ninth argument is answered his second third fourth sixth and eight argument hath been elsewhere answered his seventh argument from a mistaken exposition of Acts 19 is elsewhere answered in what is briefly spoken to that place his tenth argument from the taking up of Paedobaptisme from corrupt principles is abundantly answered in the whole discourse wherein better principles are held forth and if any hold it out upon weake and unwarrantable grounds it weakens not a good cause in it selfe that it is ill handled His last argument from universall practise to the contrary is elsewhere answered and amongst others the practise in baptizing Lydia's house is one exception nor doth that which Mr. B. would pretend as an argument to the contrary evince what hee would have they are not said to bee the brethren of the house which Paul there comforted Acts 16. ult doth Mr. B. which would make all the jaylors houshold to bee actually beleevers thinke that they attended not Paul and Silas from prison for hee was now to depart the citie and hasted out of the jaylors house by the comming of the Magistrates thither for that end vers 39. so that there was no opportunitie before to utter what they had to say at parting but another house as that of Lydia in their way out of the citie is a fitter place for that purpose there therefore they make a little pause for that end after which they departed SECT XIIII ANd to adde here to consideration of 1 Cor. 10. 1 2. which to mee hath been long of validitie to prove this practise of Paedobaptisme as then in use nor can I yet bee removed from those thoughts the Apostles scope there was to take downe their pride in priviledges and resting secure in ordinances c. by shewing them the hazard to which they lay open notwithstanding if they provoked God by an argument from a like example of Church members interested not meerely in ordinary but extraordinary priviledges yet by reason of such provocation comming to a sad end and thus lyeth the Apostles argument Where there are like priviledges of grace there if abused will bee like punishments inflicted but with you and with them of old are like priviledges of grace ergo if alike abused there will follow like punishments And because they might glory in those peculiar Church ordinances of the seales which yet they were so apt to abuse hee singles out parallels to them and therein doth not take instance from the ordinary Sacraments of the Jewes but from two extraordinary ones wherein if in any thing they might seeme to bee priviledged above others Now if there were no parallel in that materiall businesse of the childrens baptisme in Corinth Church a great part of the Apostles scope of urging them from a ground of paritie of priviledges failed nay this had been a good argument to have taken downe their pride another way scil that the members of that Church had their children with them in a glorious manner baptized in the cloud and sea yet God dealt so with them in his judgements and you Corinthians that have nothing any way parallel to such a baptisme of your children doe you thinke to escape Object 1. But you will say there is no proportion betwixt them in that this was no Sacrament at all but an extraordinary providence Answ An ordinary Sacrament it was not but a Sacrament it was though extraordinary SECT XV. FIrst in that the other of the Manna and rock was not else spirituall meat and drinke and Christ to many of them really it was then Sacramentally so or no way to them Secondly why else doth the Apostle single out but these two to the one giving the name of baptisme to the other of spirituall meat and drinke and Christ agreeable to that mentioned in the end of this argument vers 16 17. Thirdly why else doth hee having mentioned their being under the cloud vers 1. come over it againe vers 2. and adde the name of baptisme to it It were a tautology if intending it of a bare providence Fourthly else the Apostle had much failed in his scope of deterring the members of this Church considered as such from Church sinnes and wantonnesse under and against Church priviledges Fiftly else why is not the same ascribed to all the rest to the mixt multitude which were with them yea to the very beasts for all shared in this as a providence all passed thorough the Sea with them c. yet none but the Church have this ascribed to them All our fathers were under the cloud and baptized c. the Church fathers to Paul and Gentile Church members as such were those Jew Church members whether parents or children the very babes as then yet in respect of after ages of the Church to whom afterwards they were Instruments to convey Church truths and blessings they were fathers Paul spake this to the brethren of the Church yet not excluding the sisters but including them in his admonition and argument but it 's usuall that Church admonitions and Epistles doe runne in the name of the brethren as being principall actors in all Church matters and hence also albeit the females of the Jew Church as such bee by proportion included in this matter of Church priviledge yet hee nameth onely the males but onely members of the Church did share in it in that respect Sixtly hence also the phrase baptized into Moses not personally but ministerially considered in his doctrine hee gave them from God both a precept for it and a promise encouraging to it or into Moses typically considered as a type of Christ Act. 3. 22. Object 2. Was not this onely a type of saving preservation from sinne c. Answ All the Corinthians had no antitype thereof in their baptisme really no more then many of them and in a Sacramentall way that baptisme to them was as that to the Corinthians a visible seale of salvation Object 3. Doth hee not speake of a samenesse therein betwixt the Jewes themselves and not in reference to the members of the Church of Corinth Answ The scope of the Apostle being what was mentioned will not beare other sense then of comparing them with the Jewes in like priviledge for substance to deterre them from like sinnes lest they incurre like punishments Object 4. By this argument wee set up nationall Churches now Answ No more followeth hence ex natura rei but as onely Church members according to their severall capacities were so priviledged and not others so onely Church members now are to partake of Church Ordinances wee are to consider it herein quà Church which is continuing and not quà nationall Church wherein was some circumstantiall peculiaritie which vanished Object 5. You may then pleade for Infants comming to the Lords Supper since all our Fathers did
mischiefe of restrayning baptisme to certaine times of the yeare in cold countries and sundry other sad consequencies of such a course might bee propounded but thus much for the Major The Minor of Mr. Bs. Syllogisme is weake also since some which hold paedobaptisme yet baptize by dipping therefore wee shall thus retort Mr. Bs. Syllogisme Baptisme by dipping is the baptisme of Christ but with sundry Ministers baptisme of Infants is baptisme by dipping therefore with them at least baptisme of Infants is the baptisme of Christ so contradictory are Mr. Bs. reasonings to his own principles And thus much bee spoken from the solid grounds of Scripture to that part of the controverted case touching Infants Baptismall Right PART III. CHAP. I. Sect. I. Generall consideration of the eight Propositions HAving seene before what defensive and offensive weapons the Armory of the Scripture affords us for the just vindication of the controverted Title of the little ones of inchurched visible beleevers unto the Covenant and Baptisme the initiatory seale thereof the globe of contention is againe cast by sundry and a challenge is made that laying by a little those spirituall weapons of our warfare which indeed are mighty through God to cast downe all the specious Logismes reasonings of the sonnes of men against Christ in the doctrine of his free grace and Covenant and initiatory seale thereof wee should try it out at other weapons even humane testimonies and authorities And besides other darings of us this way the Author or Authors of that Pamphlet entitled The plaine and well grounded treatise concerning Baptisme give out great words this way and even conclude the victory before the fight For my owne part I must confesse my selfe a very puny and too too unskilfull at such weapons yet I shall God willing adventure to accept the challenge and make a little tryall of their skill not doubting but when an essay shall bee made albeit by a learner there will bee some able seconds to take up the cause when I have laid it downe But to leave Prefacing and fall to worke The substance of the booke is laid downe in these eight Propositions 1 That Christ commanded his Apostles and servants of the holy Ghost first of all to preach the Gospel and make Disciples and afterwards to baptize those that were instructed in the faith in calling upon and confessing the name of God His proofs out of Scripture are Matth. 28. 19. Mark 16. 15 16. Luke 24. 45. John 4. 1 2. Acts 22. 16. This proposition might passe for the most part as current allowing a latitude in the word Disciples and understanding it of such as were baptized meerely in their owne right and taking that phrase calling upon the name of God as not alwayes the present act of the persons baptized at the instant of their baptisme but rather of the Minister baptizing nor doth the instance of Paul Act. 22. 16. prove this latter It being absurd even in adult persons to suppose it thus in that example of the Samaritan woman that they should in the open face of the Congregation when they were baptized make their personall and particular prayers Acts 8. 12. or that every one of those 3000. baptized that day Acts 2. 41. made their severall prayers for if it werâ— essentiall to the Ordinance to make such personall prayers since there is no stint how long or how much they should utter in calling upon Gods name the Apostles had need to have spoken severally to them that you must not bee long the time is short and if they had taken that paines yet many dayes would have beene needfull to such a worke It was not possible to bee dispatched that very day As for the other Scriptures they have been else-where considered The second Proposition that the Apostles and servants of the Holy Ghost have according to the Commandement of the Lord Jesus Christ first of all taught and then afterwards those that were instructed in the mysteries of the Kingdome of God were baptized upon the confession of their faith Proofes out of Scripture 1 Cor. 1. 17. How this is a Proof I see not for if hee alwayes preached before hee baptized it might easily have been replyed Yes Paul if God sent you to baptize any he sent you also to preach for you are to preach alwayes to all persons that you baptize before you doe baptize them why therefore doe you say you were not sent to baptize but to preach the Gospel since with the one you do the other The other proofs 1 Cor. 3. 6. and 4. 15. are somewhat farre fetched and strained but I will not stick there Heb. 6. 1 2. is as well applyed by Authors Calvin Beza c. as grounds of Paedobaptisme those being the heads of Catechising containing the summe of Christian Doctrin scil profession of faith and repentance of the articles of which Doctrine an account was demanded of adult Pagans and Jewes at the time of their baptisme and therefore called the Doctrine of Baptismes alluding in the plurall word to the many typicall washings in use of old among the Hebrewes or Jewes but from baptized Infants the same was called for when they were solemnely admitted to full Church Communion and declared so to bee by the Elders commending them therein to God by prayer And hence the same Doctrine is called also by the name of the Doctrine of Imposition of hands Amongst which articles of that Doctrin two are singled out as containing the rest scil the resurrection of the flesh and eternall judgement See Calvin and Beza in Locum His next proofe Heb. 10. 22. I let passe In the next proofe Acts 2. 36 38. 41. I observe how craftily the 39th Vers is left out unmentioned wherein the strength of argument on our part doth consist Acts 8. 36 37 38. and 10. 47 48. and 16. 31. to 34. But why is that example of Lydia here left out and her houshold but that it speakes too broadly that albeit the Apostles sometimes required confession of some persons which they baptized yet not alwayes of all sorts of persons as that one example witnesseth His other Scripture is that Acts 18. 8. but of all these consideration is elsewhere had This Proposition with the limitations formerly mentioned may passe supposing it not understood exclusively that such as they baptized were such therefore they baptized none other but such which is a non sequitur 3 Proposition That after the Apostles time by the ancient fathers in the primitive Church who observed and followed the Ordinance of Christ and the example of the Apostle the people were commonly first instructed in the mysteries of faith and after that they were taught they were baptized upon confession of the same This Proposition sano sensu might passe also understanding that that was the Ordinance of Christ and practise of the Apostles so farre as concernes growne persons baptisme but yet that was not all intended in the one nor practised by the
as is evident The next is Beza who is also quoted Proposition 7. in his annotations upon Matth. 28. 19. Baptize them in the name of the Father that is in calling upon the name of the Father or rather the name of the Father c. being called upon for they are Beza's words Invocato nomine Patris c. And these Translators should have done well to have rendred the Latine properly But all is in the meaning of the words The authors of the Treatise urge it for a proofe of the persons bapzed calling actually upon the name of God when they are baptized according to Christs institution bring Beza for their proofe Quaeritur therefore whether ever Beza intended that in his words Surely no for it 's known well that Beza stoutly maintaineth Paedobaptisme as an ordinance of Christ Now Infants when they are baptized cannot actually call upon the name of God therefore if Beza say the former that the rule of Christ requireth it of all that are to be baptized according to his mind that they should call upon God at the time of their Baptisme he must affirme the later against his owne light and conscience which to doe with so much deliberation as hee that writeth things upon studie must doe were a crime of a very high nature and God forbid any should charge so worthy a light in the Church with that SECT V. BEza is againe cited for confirmation of the third Proposition in his Annotations upon Matth. 3. 6. John taught those that were to bee baptized this clause is not in my Beza upon the place and admitted none to Baptisme but those that gave testimony that they beleeved the forgivenesse of their sinnes In my Beza's Notes it's rather thus that John admitted not others to his Baptisme then those which seriously professed that they did imbrace the doctrine of free remission of sinnes which how different from that of these translators let others judge It followeth in the booke Such confession was also required of the Catechumens in the primitive Church before Baptisme for in that the Sacraments are seales it is requisite that doctrine or instruction should goe before the use of those things by which the doctrine it selfe is to bee sealed Those words before Baptisme and that reason annexed for in that the Sacraments c. is not in my booke scil Beza's Annotationes majores in N. Test Printed Anno. 1594. But to returne to the testimony Beza intended that John baptized no other of that species of persons Adult then such as made that confession but not simply the Baptisme of any other persons of another sort scil babes hee that is so carefull that any should take advantage to deny that children are not rightly baptized because not dived wholly under water that hee the rather as hee saith upon Matth. 3. 11. doth note such things about the particle In omitted Luke 3. 16. surely hee intended not by affirming such things in reference to Johns hearers thereby to exclude childrens Baptisme Hence that added that such confession was required of the Catechumens in the ancient Church Now then what manner of persons they were which hee affirmeth made such confession of old such like persons for age he here intendeth And no more doth he intend exclusion of Infants from Baptisme by affirming the necessitie of confession in Johns hearers unto Baptisme then by affirming that the same was required of those Catechumens mentioned Let us then see Beza's mind further therein which wee may readily doe in the third place of Beza quoted in this Treatise Proposition 4. where Beza upon 1 Cor. 7. 14. But now your children are holy he is thus cited as saying Out of this contradictors of the truth are revealed As first all those that make Baptisme to be the first entrance to salvation and secondly those that permit all children to bee baptized which was unheard of in the primitive times whereas every one ought to bee instructâ—d in the faith before hee were admitted to baptisme And this testimony is brought to prove the Proposition that in the primitive Church the children both of the faithfull and else scil and of Pagans or Jewes were commonly first instructed c. and then baptized so that Beza's mind in that clause whereas every one ought to bee instructed c. is made and every child whether of the faithfull or Infidell should bee first instructed before hee be baptized and in that sense his second errour he blames of such which permit all children to bee baptized is as much as if hee should intend it as an errour to permit any children at all whether of faithfull or infidell persons to bee baptized before instructed So that Beza is by this made a direct Andipedobaptist as they terme it now for modesty sake But you shall not have Beza thus on your side before wee heare him in his owne words who having before spoken touching the cause why wee admit the Saints children to baptisme scil because they are comprehended in the Covenant c. he addeth Now from hence are confuted not onely Catabaptists which doe reject Infants from baptisme as uncleane but those which make baptisme the first entrance to salvation and so exclude all from salvation which are unbaptized and also those which admit all Infants whatsoever to baptisme scil whether of visible Saints or Infidels as appeares by what hee said before and by what followeth which thing scil such promiscuous baptizing of all sorts hand over head was not heard of in the ancient Church As this at least doth declare in that all adult Infidells were first to bee Catechumens before they were baptized Beza refuteth three things from that clause mentioned and explained now your children are holy and one of them is this fourth Proposition of the Authors and yet by the Authors he is brought to refute onely two things First hee refuteth Catabaptists denying baptisme to beleevers children Secondly he from the same ground refuteth them which maintaine the baptisme of all children whatsoever scil that are not children of visible Saints for if they bee such children hee counteth it rather an errour to deny their baptisme Againe in citing the last part of Beza's words the Authors craftily make it as an opposite sentence to that before Thus secondly those that permit all children to bee baptized c. whereas every one c. as if it were a contrary speech to the former permitting all children c. whereas none at all were to bee baptized of old but such as were Catechumens when Beza maketh this later a reason of the former as before wee shewed Besides the Authors shamefully change and mutilate the last words whereas every one ought c. intending every particular person Infant or Aged when Beza's words are expresly in that all adult Infidells ought first to bee Catachumens before they were to bee baptized Now who is there which doth not even feele this palpable guile and falseshood in the setters forth
the Divines of upper Germany at a meeting at Wittinberg Anno 1536. according to a certaine forme of Articles of agreement together with the explication thereof annexed by Martin Bucer and after the agreement subscribed about the presence of the body of Christ in the Lords Supper the next Article to bee so composed and explained to all their content was that about baptisme The Article was this touching baptisme of Infants all without any doubting agree that it 's necessary that Infants should bee baptized for since the promise of salvation doth also belong to Infants and it pertaineth not to those which are without the Church it is therefore necessary that it should bee applied by the Ministery and to conjoyne them to the members of the Church The explication of the Article annexed This is to bee understood of a necessitie in respect of Ministery and by command of God and not of necessitie in respect of salvation c. unto which as to the rest subscribed Martinus Lutherus Doctor Witebergensis Johannes Bugenhagius Pomeranus Doctor Philippus Melancton Justus Menius Isenacensis c. And on the other side M. Martinus Bucerus Minister Ecclesiae Argentinensis Wolsangus Musculus ecclesiae Augustanae Minister in verbo and divers others I have set downe this story the fuller as it 's mentioned amongst Bucers workes in that I shall have frequent occasion to referre to it Bucers opera Anglicana But to returne to Luther hee is one that holdeth baptisme not simply necessary to salvation as that without which one cannot bee saved as is further expressed in the explication of that Article but as necessary unto Infants by vertue of divine precept Surely if hee had no scruple in this point as it 's said all agreed herein without doubting c. he never imagined that which the Authors of this Treatise would make him to affirme that baptisme of Infants came in foure or five hundred yeers after Christs time as an institution of Popes or councells I might have mentioned that passage of Luthers to the former two testimonies touching faith required to baptisme which hee hath in his Preface to his Commentary upon the Galatians Anabaptists saith hee teach that baptisme is nothing except the persons beleeve out of which principle it will follow that all the workes of God are nothing if the man bee nothing for baptisme is the worke of God c. But this is certaine that Luther taking the Doctrine of baptisme of Infants as unquestionable rather argueth thence to prove that Infants have faith which was a tenet of his owne then that faith is required in them to their baptisme Thus Infants unlesse that they have faith it will bee said they are not to bee baptized but all grant that Infants are to bee baptized therefore Infants have faith CHAP. III. SECT I. BEda is the next Author cited Proposition 2. upon Acts 19. as speaking thus As those that came to the Apostles to bee baptized were instructed and taught of them and when they were instructed and taught concerning the Sacrament of baptisme then they received the holy administration thereof I looked on the place and there is no such thing there and supposing it might bee misquoted I looked him upon the 9. 16. 18. yea 2. and 8th as well as my time would permit and I could find no such testimony of Beda's so that this is a forged testimony And as for Beda's judgement in the case in this second Tome lib. 4. fol. 50. expounding the place Marke 16. qui vero non crediderit condemnabitur What saith Beda shall wee say of little ones which by reason of age are not able to beleeve for of growne ones there is no question In the Church therefore little ones doe beleeve by others even as from others they have derived the sinnes which are remitted to them in baptisme SECT II. AVgustinus is the next quoted Author and first Austin ad Salcotinanum is cited Proposition 2. as speaking that a man must repent before baptisme c. As Peter saith to the Jewes Acts 2. c. but as for the name of the Booke or Epist I find not The Authors or Printers I suppose mistake the name I finde reference made in the Decretalls set forth by Petrus Albignanus Trecius for as for those set forth by Gratian I neither have them nor can meete with them unto Austin ad Salectinanum as using these expressions Omnis qui jam suae voluntatis c. Every one that is at his owne free dispose when hee commeth unto the Sacrament of the faithfull unlesse it repent him of his old life hee may not begin the new from this penitence onely little ones when they are to bee baptized they are freed for they cannot yet make use of a free choyse of their owne c. If there bee any other passage of that nature as is mentioned in this booke of Austins yet by this his intention therein is cleared Among Austins Epistles I cannot light of any such under that name mentioned there in his 108. Epist Seleucianae but that rather doth strengthen then weaken the Ordinance of Paedobaptisme Austine is cited againe in confirmation of the 4th Proposition in his Sermon ad Neophytos that is say these Authors Juniores or young men but they misunderstand the word It is neither of the single words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it s compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as for one whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one that is newly comming from Gentilisme or Judaisme saith Cornelius à Lapide and having embraced the Christian Religion is by baptisme planted into the Church of God albeit neither yet sufficiently established in the doctrine of the faith nor so fully approved in life The like description others give of such in reference to 1 Tim. 3. 6. but to come to the matter of the testimony which is as followeth before wee ducked or dipped their body in the sacred water we asked Beleev'st thou in God the Father Almighty and they answered I beleeve c. and we asked them Beleeve yee in the holy Ghost unto which every one of them answered I beleeve and thus have wee done according to the command of our Lord Matth. 28. 19. and what of all this because persons which were converted from Paganisme or Judaisme were asked such questions therefore none other were baptized but such and in such a way non sequitur or because this was commanded by Christ therefore this was all hee commanded in Marke 28. 19. it followeth not Austin who was of another mind never imagined such a conclusion would ever bee drawne from his words The author not naming the Sermon nor the season when preached I will make bold to helpe out therein that such Sermons used to bee preached at Easter one of the solemne times then set for
of the Church that way And possibly the Authors by adding this testimony of Austin to that of Cyprians Epistle and on this say that Cyprian ordeined children should bee baptized they bring this to confirme it which doth indeed confirme it that Cyprian held this and ratified this but not as the first Author of it which perhaps the Treatise would make the world beleeve but rather as that which the Christian Church had ever firmely beleeved According as Austin in his 10th Sermon of the words of the Apostle speaking of Paedobaptisme saith this the Church meaning the Christian Church hath alwayes had alwayes held this it hath received from the faith or doctrine of the ancients this doth it keepe most constantly unto the end Yea but pag. 33. our authors ciâ—e some words of his in his 28th Epistle to Jerom therefore doe men hasten so with their children to baptisme because they beleeve they cannot otherwise be made alive in Christ and to the like purpose in his Enchiridion from the young to the old none are to bee denyed baptism for salvation is not promised to the children but through baptisme c. and to the same purpose Austin and the Bishops of the Milevitan councell wrote as condemning such as thinke Infants can bee saved without Baptisme All this if they intend it of the necessitie of Baptisme in respect of Gods precept in opposition to contempt and neglect and of salvation promised in such sort as with reference to this as one ordinary helpe and seale thereof leaving extraordinary wayes and secrets to the Lord Charitie would thinke favourably of their words especially since as much in effect is in this sense held forth Ephes 5. 25 26 27. But bee it that Austin superadded his owne Stubble and Straw yet that hinders not but the bottome and foundation of that Ordinance was good and sure you will not say because Papists hold baptisme to bee of necessitie to salvation that therefore baptisme of growne persons is no Ordinance That other speech of Austins that as those were circumcised which were borne of circumcised parents even so should they bee baptized which are borne of parents that are baptized is sound and good and no proofe of that 7th Proposition that Paedobaptisme is an humane Ordinance Thus wee see Austin hath sped no better then his neighbours SECT III. MElancton is the next witnesse who is called in to give evidence to confirme the 2d 6th and 7th Proposition I am sorry that these bookes cited are not at hand so that I cannot so well discover the ill dealing which I suspect upon the 1 Cor. 11. 15. hee is said to affirme In time past those in the Church which had repented them were baptized and it was in stead of an absolution wherefore repentance must not bee separated from baptisme For baptisme is a Sacramentall signe of repentance It 's evident that Melancton here speakes of the baptisme of growne ones those in the Church which had repented were baptized and so in like case of baptizing adult persons repentance should not bee separated from baptisme But to Melancton himselfe it is a non sequitur that therefore Infants ought not to bee baptized because they cannot repent witnesse the answer he maketh in his Common places unto that objection against Paedobaptisme Loco de Baptismo Infantum It is most true saith hee that in all adult persons Baptisme faith and repentance are required but in the case of Infants this sufficeth that the holy Spirit is given them by baptisme c. As for that definition of Baptisme that it is a Sacramentall signe of repentance it is imperfect nor yet will it follow thence that none else should bee baptized but such as actually repent no more then in that circumcision was a signe of Heart circumcision and therefore of repentance Deut. 10. 16. Jer. 4. 4. Deut. 30. 6. that none but adult persons were fit to bee circumcised Melancton is againe quoted Proposition 6. for saying there is no plaine commandment in Scripture that children should bee baptized And if hee did say thus doth this prove that there is no command at all because not plaine or expresse scil in so many words you shall baptize children there is a command to bee deduced from Scripture by necessary consequence in Melanctons judgement witnesse the foure arguments which hee drawes from necessary consequence of Scripture to prove it Loco de Baptismo Infantum and witnesse his hand subscribed at Wittenberg amongst others to that Article with its explication touching Paedobaptisme as necessary in respect of divine command as before wee mentioned Proposition 7. Melancton in his answer to the Anabaptists Articles is quoted but no words mentioned that hee should speake unlesse the Authors cite him for mentioning the story of Cyprian and the other Bishops determinations about Paedobaptisme which were impertinent in as much as Origen is here quoted for saying that Paedobaptisme was a tradition of the Church Now Origen was before Cyprian and the Church whose tradition it 's supposed Origen saith it was was long before Origen so that Cyprian did not first ordaine Infants Baptisme the Authors themselves being Judges I have not that booke of Melanctons and I cannot divine what his words were unlesse they were mentioned And I wonder if they were for their purpose they set them not downe I conclude then of Melanctons testimonies as of the rest that they are wrested CHAP. IIII. SECT I. IVstin Martyr as the Authors of ignorance or the Printer by oversight calls Justin Martyr in his oration ad Antoninum Pium I will declare unto you how wee offer up our selves to God after wee are renewed though Christ those amongst us that are instructed in the faith and beleeve that which wee teach them is true being willing to live according to the same wee doe admonish to pray for the forgivenesse of their sinnes and we also fast and pray with them then they are brought by us to the water and there as wee were newborne are they also by newbirth renewed and then in calling upon God the Father the Lord Jesus Christ and the holy Ghost they are washed in water Mr. Blackwood addeth that of Justin also That wee do bring the party so washed not the beleever as hee expresseth it and joyned to the brethren as they are called where they are gathered together to common prayers and supplications is not expressed as Mr. Blackwood hath it but thus that wee may pray both for our selves and for the party newly enlightned c. Now whereas the Treatise brings this to prove the third Proposition that the people were commonly first instructed and then baptized c. Mr Blackwood is more peremptory in that matter making this testimony contrary and so inconsistent with any other testimony in the questions ascribed to Justine and concludeth hence that in Justines time Paedobaptisme was not in the world Let us therefore consider whether this apology and that which is recorded
that it came to bee used by the Fathers that lived 300. yeers after the Apostles as much saith A. R. in his Childish baptisme But say Cassander spoke as Proposition 4. hee is said to doe yet that proveth not that children of the faithfull were commonly first instructed ere baptized because some beleevers deferred baptisme or Tertullian and Gregory counselled it much lesse that this was well done according to Christs mind for wee have seene upon what unsound principles they did it and as for the Councell of Tertullian and Gregory it hath been before weighed of what force herein As for the other speech of Cassander that Pedobaptisme came in use by the Fathers 300. yeeres after the Apostles time it maketh mee stand and wonder at the impudent forehead of errour and yet I might wonder the lesse since it 's but just with God that they which hold lies should also tell lies I read Cassander with as much heed as I could to finde out whether there might bee any colour of ground of such a speech of him but could not finde out any like it unlesse that which hee saith bee this way wrested scil that the Apostles in the beginning by the command and charge of the Lord set up their worke and did every where constitute Churches gathered of the Gentiles to the Communion of the Gospel growne ones which consented to the Apostles doctrine after confession of the faith were without any distinction of times or places knit unto the Church of Christ by the Sacrament of Baptisme administred by the Disciples of the Apostles But saith also in the next words although even at that time it is to be beleeved that Infants also and especially sickly ones were offered to bee consecrated by the baptisme of Christ but clearely to evince the falsehood of that speech before cited to confirme Proposition 7. the very title of this booke contradicteth the same George Cassander of Infants baptisme The testimonies of the Ancient Ecclesiasticall writers which flourished within the 300. yeeres from the times of the Apostles that is from the departure of John the Apostles being more then the hundreth yeere from the birth of Christ And according to this his worke that hee propoundeth hee bringeth in very notable testimonies of the antients both Latine and Greeke that lived in that space for the proofe of Paedobaptisme that any that had not sâ—ene authorities before might have been thence well furnished for this purpose and after the testimonies produced Cassander closeth thus These are the testimonies of ancient Fathers which wee suppose are sufficient for the deciding of this controversie of childrens baptisme which hath been raised up by certaine wretched persons for in as much as all these whose testimonies wee have produced in a continued series from the Apostles were Orthodox teachers and guiders of Churches of Christ at severall times and places there is no question but that this Tenent being held forth by them all severally as with one mouth it was the very doctrine of the whole Church which the Church had received from the Apostles and transmitted the same to those in after times and upon the speech of Austin l. 4. contra Donat. c. 13 14. addeth To this Apostolicall doctrine of baptisme of Infants all the Apostolique Churches planted by the Apostles throughout the whole world they doe give testimony c. Who seeth not now the grosnesse of this falshood in fathering that upon Cassander the very contrary whereunto is his businesse there to evince SECT V. Zwinglius THe next testimony is of as grand an adversarie to Anabaptisme as any and that is Zuinglius who is quoted to confirme the 4th and 6th Proposition hee is said to affirme that there is no plaine word in Scripture whereby childrens baptisme is commanded his meaning is no more then thus that it is not in so many words said you shall baptize children as neither the first day of the weeke shall bee to you the Lords day or Christian Sabbath c. but the principall place and for the other two quotations they are to no purpose is that mentioned in his booke of Articles Act. 18. whose words because the treatise is so often tripping wee shall set downe verbatim who there speaking of Confirmation saith although I am not ignorant as it may bee gathered out of the Ancients that of old time Infants were baptized this is rendred otherwise in the Treatise and yet not so common as now it is but the children were alwayes instructed openly and when their faith had made impression upon their hearts and they confessed with their mouthes then they were admitted to baptisme this custome of teaching I wish were used and recalled now namely that baptisme being given to Infants they may bee afterwards taught when they come to age as they are capable of instruction from the Word of God this the Treatise leaveth out Zwinglius his judgment was that the maine in the childs right to baptisme was the Parents Covenant estate whence the child being federally holy which else had been uncleane had its maine title to baptisme so that in case both parents were visibly Pagans or Idolatrous c. they were not to bee baptized when yet in his time many such were baptized And thus I take it is that which hee intendeth that since in Ancient times albeit sometimes every little children of Infidels as may appeare were baptized yet not so commonly as now such like children are baptized promiscuously hand over head for which some as it appeares by Beza upon 1 Cor. 7. 14. have pleaded albeit hee counts it their errour ibid. and since in those times Catechising as it appeareth of children was too little in use Zwinglius maketh that use of the Catechising of children of old both of persons joyned to the Church which were capable of instruction when first their parents joyned in Church estate before their baptisme which was one sort of children so catechised and of the exposititious children of Pagans also those children of their Pagan captive or slaves which were another sort of children catechized before baptisme Zwinglius wisheth that albeit it were not in his time used as neither before baptisme to such like children so neither after the baptisme neither of such children nor of others of visible beleevers which ought in Infancy to bee baptized yet now catechizing of children might bee in more use Assuredly Zwinglius was strong for this that baptisme of Infants was no practise taken up after the Apostles but by the Apostles no bare old custome taken upon humane grounds but his judgement was directly crosse to the Proposition hee is brought as a witnesse to that Christ did not institute Infants baptisme c. witnesse his many arguments from Scripture for it and his judicious answers to the evasions of the adversaries to that truth And as much may bee said of Oecolampadius his companion who is cited to confirme the 6th Proposition whereas in the first
alone convey sinne to the Infant It beleeveth then and it's baptisme is valid and it 's joyned to the faithfull formerly baptized This the authoritie of the Church our mother holdeth This doth the sure Canon or rule of truth obtaine Thus far forth then it was looked at as a doctrine not onely which the Church had in it but which the Scripture the rule of truth contained in it that in the businesse of Baptisme at least the faith of such as conveyed sinne to the child even of the parents was in stead of its owne personall faith so farre as to make its baptisme valid and beneficiall to it SECT IIII. Arnobius THe next witnesse is Arnobius upon the Psalmes which Perkins putteth at the yeere 290. but because Perkins in Praepar ad Demon. Probl. and Rivet in his Crit. sac makes it a spacious booke as mentioning on Psal 119. the Pelagian heresie which came up above sixscore yeeres after Arnobius his time I shall not attempt to fight against a shadow Albeit the place being of the way of Adults Baptisme concludeth nothing against what wee maintaine Lâ—do Vives Ludovicus Vives is the next who in his notes upon Austin de Civitate Dei l. 1. cap. 26. saith the Treatise but it 's rather cap. 27 as Hen. Den. more truely quoteth it affirmeth that in times past no man was brought to bee baptized but those that were come to their full growth who having learned what it concerned desired the same But whether hee that lived but in Henry the eighths dayes or Austin whom hee expounds which lived above twelve hundred yeares agoe had better reason to know what was done of old let any sober minde judge Strabo To the same purpose Walefrid Strabo who lived about the yeare 800. seemeth to speake but Origen who was in the yeare 201. according to Osiander or 230. according to Perkins and Vsher hee mentions Paedobaptisme as from the Apostles as well as Austin doth Melivitan And so doth the Milevitan councell in the yeare 402. according to Wolfius say as much that the Catholique Church hath alwayes understood Infants to bee defiled with Adams sinne and according to the rule of faith to bee on that ground namely amongst others for it 's knowne sundry other gounds were of old urged for Paedobaptisme as that Matth. 19. 13 14 15. Suffer c. For of such c. urged in Tertullians time 200. yeares before as appeares by his assaying to take off that ground in his booke De Baptismo before mentioned baptized See the 1. Tome of Councells SECT V. Bucer THe next witnesse is Bucer in his Annotat. upon the 4th of John set out Anno 28. So much as in the Apostolicall writings are written of baptisme is apparent that baptisme was administred to none by the Apostles but to those of whom concerning their regeneration they made no doubt c. I have looked that very booke and a booke distinct from his greater booke on the Evangelists and there is no such words It 's a meere forgery Bucer is againe cited Proposion 6th saying that Christ hath no where plainly commanded that children should bee baptized If the speech had been just thus yet it 's evident his Intent was not that children ought not to bee baptized by vertue of Gods command which is the direct conclusion subscribed to in the explication of it at Wittenberg by him and others as before but that the command was not in so many words expressed but by necessary consequence to bee concluded His booke intituled The groundworke and cause I have not though like testimonies have been answered before SECT VI. Ruffinus THe next is Ruffinus in his exposition upon the Symbol that those at Rome and Aquila that were to bee baptized must first acknowledge and confesse the 12. Articles of the Creed Here Ruffinus is as one against Paedobaptisme By others when Origens authoritie is urged upon Rom. 5. for Paedobaptisme then it is spurious and the words of Ruffinus Now how should one behave himselfe amidst this contradiction of the antipartie Well wee shall ward off both Blowes as they come God willing As for this testimony as much is in the Treatise and the same place brought out of Austin in his 8th Booke of Confessions that albeit the Authors conceale the name of the place where Victorinus was to have made confession of the faith as the custome was namely at Rome Yea but how then saith Austin lib. 4 cont Donat. cap. 13. 14. that it was ever the use of the Churches and that delivered from the Apostles to baptize Infants Verily both are subordinates and not contraries According to the subjects mentioned if speaking of Adults then the former is true if of Infants then the latter is as true Albeit it 's as true after the custome then in use in Ruffinus his time that Infants did make confession by their sureties as according to God they did and doe now confesse their faith so farre as concerneth their baptisme in their parents even as every man Deut. 16. 17. giving as hee was able their males which personally there appeared came not before the Lord empty not any of them but gave scil in their parents offering for them CHAP. VII SECT I. HIs proofes out of Popish writers as Eckius mentioned in proofe of that and of the 7th Proposition Rossensis Cocletus Ennusius and Staphylus to which some adde Bellarmine I doe not much regard because they can play Legerdemaine fast and loose with a trick that they have If they dispute against Calvinists about the sufficiency of Scripture or validitie of humane traditions then Paedobaptisme is a tradition of the Church If against Anabaptists then Eckius in his Enchiridion here cited hath his foure Scripture arguments to prove it to bee of Scripturall authoritie and foundation For Bellarmine hee hath in his book of Baptisme cap. 8. 3 arguments from Scripture for it And although saith hee wee doe not find it commanded expresly that wee should baptize Infants Tamen id colligitur satis aperte ex scripturis ut supra ostendimus Yet it is to bee gathered plainly enough from Scriptures saith Bellarmine as wee have before shewed Wherefore of such if I may say as hee bluntly once spake to his companion If they can with the same breath blow hot and cold let them even eate porridge with the devill if they will I like not their falshood SECT II. OF Lutherans Pomeranus is quoted whose booke of children unborne I cannot meet with and so cannot trace my Authors here And in such a case as they say Travailers and Souldiers may lie by authoritie when none can contradict them But yet what sayes Dr. Pomeranus that for the space of 1200. yeares men erred concerning children the which wee cannot yet willingly would baptize what his intent is by these words of his cannot well bee gathered If hee intend it of all sorts of children that it is an errour to baptize
as of much use on his part in way of authoritie yet saith hee will not regard any authorities which the other party at least bring above the limit of time But to returne to Chrysostome who in his 40. Homil. upon Genesis saith But our circumcision or grace I say of Baptisme hath cure without griefe and brings innumerably good things to us c. and it hath no limited time set as there was but it is lawfull to receive this circumcision made without hands either in our first or middle or last age and so in his homily ad Neophytos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause wee also baptize little ones which have no sinne meaning of their owne have not committed actuall sinnes that to them righteousnesse holinesse adoption inheritance and fraternitie of Christ may be communicated that they may all become his members and an habitation of his Spirit Anno 430. Of Theodoret Theodoret in his Epitome of divine decrees and Cap. of baptism for baptism is not like a razour as the frantique Messalians say taking away onely sinnes that are past for that God giveth in superabundantly for if this only were the effect of baptisme why doe we baptize infants which have not yet relished sin for the Sacrament doth not promise onely those things but greater for it is the pledge of future good things and a type of future resurrection and it is the communication of the Lords death and participation of his resurrection the garment of salvation and gladnesse For as many as are baptized into Christ have put on Christ and as many as are baptized into Christ are baptized into his death that as Christ was raised from the dead so wee should walke in newnesse of life and adding haec nos de sanctissimo baptismo sentire docuit Apostolus and the Apostle hath taught us thus to hold concerning baptisme and makes those speeches Gal. 3. and Rom. 6. to bee verified in Infants baptizing as well as others and that they are baptized in respect of future good rather then present and that the Apostle taught them so to thinke hereof Nor is that Dionysius Graecus who ever hee were albeit not the Areopagite yea albeit having sundry mixtures in his booke to bee wholly slighted or neglected SECT II. Cassander de baptis Inf. Of the Easterne and Greek Churches As for the Easterne and Greeke Churches Cassanders testimony is very round and full albeit their discipline may well bee gathered by their teachers and councells doctrine speaking of testimony of Paedobaptisme he saith but especiall and chiefe testimony and weight of authoritie to this baptisme of Infants is further added from the universall and constant custome which unto this day in the Churches which are extant in the world and there are many such without the limits of the Roman Church is retained for the Churches which are yet remaining in Greece Asia Syria Aegypt and India and the Russians and Muscovites which follow the Greeke orders lastly the Aethiopians under the government of Prester John I say all these Christians professing nations although differing in some opinions and rites yet in the custome of baptizing Infants they all of old agreed among themselves some stating the 8. and the Aethiopians the 40. day for baptizing them unlesse in the case of danger or those of the female Sex The Russians and Armenians baptize Infants as they doe Adults unlesse that when they baptize Infants there are witnesses and the Indian Christians doe so likewise for which hee quotes Josephus Judas in his Aethiopian navigations and Franciscus Alvares and it 's not credible that such Churches so averse from the Latines would yet buckle to their customes of consecrating the unleavened bread or eating thngs strangled or blood that they did borrow this of Paedobaptisme so much abhord formerly by them from the Westerne Churches and Paget in his Christianography citeth a speech of the Bishop of Bitonto in the Councell of Trent acknowledging of the Greeke Church thus ea igitur Graecia mater est that the Greeke Church is that mother to whom the Latin owneth whatever it hath see the acts of the Councell of Trent pag. 18. and hee mentions the forme of the Russians baptisme the Priest when hee dippeth the child useth these words in the name of the Father Sonne and holy Ghost and as oft as the God-fathers are asked whether they renounce the Devill so oft they spit on the ground Guagniny relig Muscovit In the Greeke Church the Priest having said certaine prayers taking the child in his armes putteth him three times into the water saying The servant of God N N. is baptized in the name of the Father the Sonne and Holy Ghost Jerom the Patriarch pag. 103. and the same doth Thomas Aquinas observe in his third part Quest 6. Artic. 8. Quest 67. Artic. 6. and Quest 66. Aâ—…tic the 5th And the same doth Dominic a Sot in quest 1. Art 8. testifie and let mee adde two things more First that the doctrine of Paedobaptisme was never ex professo opposed by any Orthodox Churches or Christians in all the times of old as farre as I can finde of Tertullians mind wee have spoken before and Gregory Nazianzen how farre they went Auxentius the Arrian Bishop of Millain as Bullinger in his Decads hath it did so and so indeed did the Samosatenian Heretiques The Donatists they baptized Infants witnesse the 48. Canon of the third Carthaginian Councell in reference to Siritius and Simplicianus So did other African Councels in Austins time ordaine that children baptized by Donatists should not bee rebaptized the Pelagians themselves denied it not wholly Austin in his 14. Sermon de verbis Apostoli baptizandâ—… esse parvulos nemo dubitet c. none need to doubt of baptisme since even those here doubt not which in part doe contradict scil the Pelagians there are cases and times wherein some one of the servants of God saw much more then many and most did as Athanasius and some few more in the point of the Divinitie of Christ in that Arrian age and Paphnutius the Confessor in the point of Ministers marriage to which the Fathers of the Nicene Councell had like to have gone contrary and yet before and after these times whole Churches and Councels held out as much as these Saints did SECT IIII. Object NO such example in the opposers of Paedobaptisme Yes you will say Berengarius about a 1050. and afterwards Peter de Brucis and the Albingenses and so the Waldenses for they had such diverse names according to places and countries in which they were scattered c. they denied it and some of them appealed to the Scriptures and to the Greeke Church for warrant Answ I deny not but that the Popish writers as their manner is use to brand the servants of God with some odious tenents for which all would hate them when that they never held the same but that old accuser of the Brethren casteth on by
Hos 10. 1. 3. especially Ezek. 16. 6 7 8. and what hath Satan here to object Psal 8. 1. 2. when even that sort of persons are made presidents not onely of electing but calling in way of Covenant and promise grace Rom. 9. 7 8 9 10. To all hee is rich and free hence all enterers into the kingdome must here take patterne Luke 18. 17. how plentifull is that sap that fills such twigs that liquor that fills all sort of vessells of greater and lesser capacitie how strong is that pin on whom all are hung 2. See what honour God puts on his Saints thus to intaile the visible ordinary administration of his grace on them and theirs 2 Sam. 23. 4 5. 3. See how cruell unbeleevers are to themselves and theirs in excluding themselves and theirs of the ordinary meanes of their welfare even covenant grace administred 4. See their desperate ingratitude that being children of such hopes despise and sell their birthright with Esau these doe vex their father most Deut. 32. 19 20. 5. See the danger and detestablenesse of Anabaptisticall tenents giving God and Christ in part the lie vayling the glory of his preventing grace of Covenant Numb 11. 18. giving such a Covenant call before we knew or sought it Esay 65. 1 2. framing a Covenant of God with beleeving parents which hee never made scil a Covenant not respecting their children denying the ordinary dispensation of the fruit of Christs death to the Infant part of his Church Ephes 5. 25 26. making the Churches opposite to Christ in their administrations to those of his in their charitie to that of his as if hee were looser in his charitie to owne such babes as of his kingdome which his Church will not may not doe condemning the judgement and practise of former Churches Jewes and Gentiles Act. 2. 38. 39. Rom. 5. 14 15. and 11. 16 17 18 19. Ephes 2. 11 12 13. 1 Cor. 7. 14. and 10. 1 2. as preached all over Mark 16. 15 Rom. 10. 6 7 8. and Deut. 29. 29. with 30. 6. 10. 12 13 14. compared see Austin l. 4. contr Don. cap. 23 24. undermining the validitie of all which God hath done by vertue of his Covenant to babes or to any of the Saints occasioning from the initiatory seale thereof Ephes 5. 26. evacuating all that Red-Sea-like triumphant Incouragement thence unto Gods baptized Israel against their spirituall Aegyptian enemies pursuit of them and that Cloud-like Influence of their baptisme in scorching temptations and Arke-like succour thereof in drowning times David did not more effectually make use of his circumcision which hee long before received even when an Infant against that insulting Philistim whence that 1 Sam. 17. this uncircumcised Philistim is come c. then many of Gods faithfull ones have of that preventing grace of God sealed to them in baptisme when very babes in their spirituall conflicts But all such spirituall workings either in parents or in the Churches of the Saints where children have beene offered to baptisme which have beene occasioned by the administration of Baptisme to Infants are made here by delusions God not using in such sort so generally commonly and constantly to breath in Antichristian inventions Yea all their prayers are thereby made so many profanations of Gods name and taking the same in vaine as oft as powred out upon occasion of baptizing of Infants whence that prophane trick of some to turne their back upon the Churches at such time as if all their persons and prayers and fellowship were uncleane whence the stiling of it Antichristian c. what is this but to blaspheme the name and tabernacle and Saints of God Rev. 13. And how doth such doctrine undermine all the Churches of the Saints which differ from them witnesse their new foundings of their Churches in renouncing their former baptisme as antichristian and receiving another baptisme yea how doe such cast stumbling blocks unto the comming of the Jewes by undermining of Abrahams Covenant in the latitude of it and the binding force of the old Testament which they stick to as if all were invalid unlesse come over againe in the new Testament which they reject and when ever dealt withall doubtlesse old Testament principles will bee the choyce instrumentall wayes and meanes of getting within them Vse 2. Second Use of direction 1 To Church Officers to looke after the Churches children being children of such hopes 2 To gracious parents 1 Admire much at the bounty of God who is not content to ingage his grace to you but to yours with you you and yours are all Traytors yet his royall word is for your and their acceptance If that called for a Behold Psal 128. 3 4 5. and if that caused in him such holy wondring 2 Sam. 7. 18 19 20. may not this also doe the like 2 Renue your faith in Gods Covenant in the latitude of it upon occasion of the baptisme of others or your owne children in speciall sort 3 Acquaint your children with urge Gods mind of grace upon them as they are capable of Instruction Psal 78. 4 4 5 6 7. 4 To children of pious parents looke you doe not by abuse or contempt forfeit and reject your owne mercy as they did Matth. 8. 11. 12. And such as now feel finde the force of Gods ingaged grace for ever do you adore and admire his preventing mercy and truth Vse 3. Third Use of comfort to beleeving parents 1 If God overflow thus in grace to yours will hee not extend grace to your selves Conclude it that hee will assuredly against all gainesayings of Satan and unbeleefe 2 Bee incouraged to set faith on worke for your children as they did Psal 102. last yea albeit at present vile enough since the force of Gods covenant is such as it can fetch them in even when farre removed by sinne from the Lord witnesse that Ezek. 16 60. 61 62 c. 3 You need not feare then touching divine protection of and provisions for them sutably and seasonably Psal 25. 12. Prov. 20. 7. 4 When you are to die and leave them fatherlesse and friendlesse otherwise yet here is a Covnant Father and friend to whom you may comfortably leave them Gen. 48. 15 16. Tri-uni Deo sit laus in Ecclesia FINIS