this he only meaneth that they are outwardly to be accounted unclean for he doth not so judge as if all were Reprobates that are borne of such parents but that they are not to be admitted as the children of the Church to the outward priviledges till their hearts be purified through faith in God when they come to years and therefore this Doctrine is quite contrary to the Apostles assertion I answer briefly That I list not to be contentious in this matter for in this case as no man ought to be compell'd to bring his children unto Christian Baptisme so no man ought to be compell'd to Baptize any but to doe in these things as their charitable judgments shall engage them in conscience of their duty unto God and to their Christian neighbours and to the Church c. For there is strong arguments on both sides the quintessence whereof I shall briefly propose on both parties and leave them to their consciences to engage them to either as they think best And first then for answer to this precedent Objection I do confesse that this argument were unanswerable if it were certain that the Apostle spak it of such beleevers as have true visible saving and justifying faith and that such as they can likewise demonstrate for satisfying of the Church that they are such beleevers But if the Apostle only mean it of such a faith as upon profession whereof the Ennuch was admitted to wit a beleeving that Jesus Christ is the Son of God And that there is no name given under heaven by which we can be saved but the name of Jesus Christ. If such as these I say be the beleevers intended by the Holy Ghost in this place then we remain still in the same dubitations as we were before And so all that profess yea or do but confess that Jesus Christ is the Son of God must be accounted in the judgement of charity as born of God because that Flesh and bloud could never have revealed so much unto them as 1 John 4. 2. as Christ said unto Peter Provided always that such their Profession be serious and cordial at the least outwardly Object But it will be objected That Abraham recived the signe of circumcision a seal of the righteousness of Faith which he had when he was uncircumcised Rom. 4. 11. Conseq Therefore it followes That their Seal of the now Covenart to wit Baptisme should not be administred unto any but such or to their seed that have faith before as Abraham had to set this seal to Answ I answer That this Argument migh likewise hold the better If the Faith here spoken off vers 3. were beleeving in God to justification But it is but as the other before spoken off It is but said Abraham beleeved God and it was imputed to him for righteousness Now beleeving God that what ever he promiseth shall come to passe And beleeving in God unto justification are far different for the Devils had the first but only the Elect do attain to the second For even Abraham himself as the Apostle saith was justified declaratively by works and not by faith onely Namely when he had offered his Sonne upon the Altar James 2. 19 20 21 22 23 24. Conseq Therefore it follows that this faith also though it was imputed unto him for righteousness and shall also be imputed to all that so beleeve God Yet it is of it self but a bare historical and only an outward historical profession in the sight of men and it is no more but such as the devils have and therefore tremble but it is not saving and justifying faith till men can apply the promises of God through Jesus Christ peculiarly to themselves as to beleeve that God is their God and that Christ is their Saviour which many of the Elect can hardly attain to till their death beds their faith is so weak but we must not destroy their weak faith for whom Christ dyed we must not quench any smoaking flax nor break asunder the brused reeds nor turn aside that which yet halteth out of the way but it should rather be healed or bound up or blown and kindled by all such Ordinances as might incourage them to hold on or that might strengthen their faith for they ought to be dealt with as children by such doctrines and principles as are accounted the first principles of the Oracles of God because they have need of milk more then of strong meat and what is Baptism but one of the first Principles as Heb. 5. 12 13 14. Chap. 6. 1 2. Yea Baptism is such an Ordinance as the Apostle Paul asserteth plainly That he was not sent to baptize but to preach the Gospel accounting Baptism a more inferior Ordinance then preaching of the Word though they sometimes minister it For the Ministry of the Word is a more spiritual Ordiance and Ministration for it is not Baptism that now saveth us to wit not the putting away of the filth of the flesh which is but the outward sign but the answer of a good conscience when our hearts are purified through faith by the Holy Ghost And the Word is called the Word of Faith which the Apostles preached and they did attend more constantly on the Word and commanded others to administer Baptism that were of less esteem for the Ministry of the Word that they might not be hindred neither by that nor by serving of tables from that spiritual Ordinance for the saving of souls And it is plain from John the Baptists Confession that even his Baptism was far inferior to that of Christs by his holy Spirit and it is plainly said that there went out unto him Jerusalem and all Judea and all the region round about Jordan confessing their sins yea such whom he accounted generations of vipens were likewise baptized of him for by a continued discourse by way of admonition he speaketh even to them saying Vers 11. indeed baptize you with water to repentance c. I Mat. 3. 5 6 c. But it may be objected That even John the Baptist prophesied of Christ that he should baptize them with the Holy Ghost and with fire and so he also did within a few days after his ascension and that his fan is in his hand and that he will throughly purge his floor and gather his wheat into his garner but will burn up the chaff with unquenchable fire as Vers 12. And therefore it follows that though John admitted all that came in a promiscuous manner yet Christ will purge more throughly and blow away the chaff when he hath gathered his wheat and therefore it appears that it is his mind that his floor should be throughly purged and all his wheat garner'd I answer true but heed must be taken that none of the wheat be lost it were better to retain the chaff and all then lose any wheat and there is sometimes wheat so clothed with the chaff that it cannot be unclothed by the threshing instrument
and death of their immortal souls and of posterities after them unto all ages I say to restrain and limit them to the Law and Testimony in what ever decrees they decree to establish else they are guilty even of the blood of souls which they lay open to be bought and sold at the will and pleasure of presumptuous men that are self-willed and lovers of their own selves covetous boasters proud c of which sort there is many in these last days 6. They are stricter and justly too in keeping themselves within their own sphere in that they require not obedience from all the inhabitants within parochial no nor local bonds to the decrees of Synods Classis and Presbyteries as jure divino for that can never be proved from Scripture grounds to be either duty or lawful but onely so far forth as their decrees are just and held forth also from Scripture grounds in the name of God and the Lord Jesus Christ to be obeyed or disobeyed not as they tender the displeasure of men in what ever authority place or power Ecclesiasticall or Civil But as they tender the breach of the Law of God or their obedience unto him or as they fear his wrath or expect his love and blessing c. Neither do they resolve to deal with all indefinitely in a spiritual way as they are admonished to deal with brethren Matth. 18. to 21. by way of private reproof and admonition and after that to tell it to the Church before they be unto us as heathens and publicans for many are so to us even as heathens and publicans even in the judgement of Charity and certainty both being yet without in the Apostles sense 1 Cor. 5. 12. And what have we to do with them that are without to whom all things as yet are done in Parables What have we therefore to do to judge them the Apostle knew not that we had any occasion nor proper interest or power so to do save only in general in the publike Ministry Neither are we injoyned for altogether not to company with such nor not to eate with such if they be but Fornicators or Covetous or Extortioners or Idolaters of this world as 1 Cor. 5. 10 11. Chap. 10. 27. For we are not bound to Rebuke Scorners and deale with them as brethren in spiritual respects we are only bound to deale with breathren such who are so called and accounted of through their visible profession of Christianity not of Atheisme and grosse prophanness such who never yet thought themselves fit to receive the Sacrament of the Lords Supper for how are they within or in fellowship with us or in company together who abhor and hate and had rather almost be in company with devils then with such whose waies are a rebuke unto theirs And how then shall we in any respect withdraw from such who never yet were in company with us but against their wills 1 Thes 3. 6. And how is it proper to judge or censure or to remit and pardon as 2 Cor. 2. 7 8. 1 Cor. 5. 12 13. Joh. 20. 23. such who are utterly uncapable of any proper impression or sence or dinte of a divine rod a spiritual censure or admonition or rebuke c. yea or of being remitted though they outwardly reform till they inwardly repent and be at peace with God not only for open but for all their sins open and secret unless men purposely intended to delude their souls for though for trespass against man he that is injur'd upon Repentance may forgive it as Mat. 18. but sins against God he only can pardon who sees the heart and whether they repent indeed And men can only do it declaratively and effectually in his sacred Name according to the appearance or visibility of their cordiall repentance in their apprehension not for one onely but for for all their sins Jam. 2. 10 11. 1 Sam. 2. 25. And thus much briefly against the Presbyterians for the time present though I have more particulars to have instanced in yet if in these particulars a reconcilement were made the rest would follow with more ease But these things being true as I am confident that any rational man that will but seriously consider of these particulars with the grounds and reasons that are here alledged with an impartial eye will freely confess that the Independents are justly stricter and ought so to be in these particulars and that their grounds and reasons are sound and substantiall for so doing and that the Magistrate ought not to restrain or limit them in the prosecution of these just and lawful and godly ends But to tollerate and protect them and incourage them hereunto by all possible means yea though in these respects they be manifestly stricter then the Presbyterial Government as it now stands will permit and suffer And now having done with the Presbyterians for the time present in behalf of the Independents I shall turn my hand to the Independents in behalf of Presbyterians for though I cannot charitably conceit them in respect of their ends to wit that they are not good yet I have something against them in respect of their ways and dare not be partial in the things of God but must speak out according to my apprehension as well against them as the Presbyterians for it is dangerous to be partial in the Law or respect persons Job 32. 22. 1. And first then though it is not denyed but that in case of necessity such a Congregation so incorporated being men of fidelity faithful men may ordain themselves Pastors Elders and Deacons as they stand in need and exercise all spiritual Jurisdictive power amongst themselves as they see cause for the glory of God and the Churches good For in case when no other Pastors of other Churches can conveniently be obtained to assist them therein to whom it more fitly and properly appertains being called by the Church so to do It is confessed they may doe it themselves Reas But in ordinary propriety as the Apostle saith The lesse is blessed of the greater for he so concludes Hebr. 6. 7. that it is so without contradiction proving that Melchisedec was greater then Abraham because he blessed him vers 4. 7. Argu. But Ordination by imposition of hands is an act of blessing and is effectual to confer a blessing in the Name of God if administred in faith Matth. 18. 19. though otherwise not as Jam. 1. 6 7 8. Conseq 1. And therefore by consequence The more faithful that men are and the more likely such their blessing is to be effectual and to be conferred indeed as many instances mght easily be produced Conseq 2. And therefore it follows That the most faithful that can be obtained is the most fit for such an act because it is most likely that such their blessing will be effectuall the more and rather Reas And therefore it was that John the Baptist did according to modesty object against Christ when he
but it will appear like the other chaff and again there is some other chaff that is so like wheat that you can hardly discern it till you know it by the weight and so it is likewise with men not infallibly guided they cannot discern to judg at all by the Rule of Certainty and therefore of necessity they must only judg by the Rule of Charity Till the Lord himself shall come and sit as a Refiner and Purifier of siver and shall restore all things as Mal. 3. 3. Chap. 4. 5. 6. I mean in Spirit first to restore all things before that great and fearful Day of the Lord for every mans work shall be tryed by fire to wit the fire of his Spirit of what sort it is and this Day of the Lord is near at hand the fire is a little already kindled and the light thereof doth a little shine but our gross combustibles are long in kindling and there is much water cast upon them by such who should blow them to make them flame yet such waters shall be dryed up to their prejudice and loss though they may be saved themselves It will be objected That the promise runs both to Abraham and his seed and therefore the seal of Circumcision must needs be applyed to all Abrahams seed in their generations till the coming of Christ who was that peculiar Seed in which all Nations yea all families of the earth should be blessed But now the promise and so the Covenant runs but to them and their seed that are of the faith of Abraham who in that respect is the father of us all they that are of faith the same are the children of Abraham but not the other Argu. But wicked men that have lived all their life long where the Gospel hath been preached and yet live not only as Infidels but rather like Athists How is the Promise and Covenant properly sealed unto them or to their seed save only so many of them as the Lord our God shall call How shall it so so much as seem 〈◊〉 to apply it to their children especially considering they do it but of custom more then conscience when they bring their children And this custom was it may be chiefly incur'd by the Laws and Canons of the Church formerly in use to which impulsive means was adjoyned so that if they had not brought them they might for ought they knew have been excommunicate both out of Church and Markets for so far the Excommunications after Aggravations were extended and how then shall we know their desires to have them baptized now are so much as cordial much less can it be known that they are so much as meer historical Believers that continue so obstinately prophane after so much preaching which they have long heard and the Gospel read which all that were ordined to eternal life believed at the first preaching of it in the primitive times and how then shall we so much as think that they believe the Scripture or any such thing as salvation in Christ either temporal or eternal Ans I answer What know we but their children are elected and are of those to which God will shew mercy What know we but some of their Predecessors were such as loved God and kept his Commandments and therefore the Promise of shewing mercy unto thousands in them that so do is ground of hopes unto them Exod. 20. And besides the Promise runs but to the children of Believers that are of Faith for those only are the children of Abraham and then it will necessarily follow that so many of those children of Believers that prove not Believers but prophane must not have their children baptized no more then the other till they come to years and do desire it themselves being Believers also which will condemn some Independents practise and enforce them to yield either to the one or the other or at least wise that if such as bring their children to be baptized can but prove that any of their Predecessors even to a thousand generations have loved God and kept his Commandments they must bantize them as well as such children of prophane parents that were both born and educated under faithful Parents for their profanness is so much the more gross and obstinate and incorrigible by how much better means and cause they have had of amendment of life And therefore grant the one and you lose the other Object But it will be objected that all that were baptized in the Primitive times as Act. 2. 41. were admitted likewise unto all Ordinances if at years of discretion as Act. 2. 41 42. it is said that They that were baptized as vers 41. continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers as vers 42 c. Conseq Now then it will necessarily follow that none were admitted unto baptisme but that were likewise admittable unto all Ordinances if at years of discretion and therefore none ought now to have their children baptized but that are admitted one or both parents to the Sacament of the Supper Considering both Ordinances are alike sacred as appeares from these Primitive examples Ans I answer true and so we ought to account them in respect of administring them to any at years of discretion And as for the childen of such If you grant the one the other is confessed But the difference still doth hold as before whether men should be admitted and their children likewise upon profession of faith meerly historical or upon the holding forth of justifying faith as visible beleever Concerning which I am of opinion as is before shewed but desire that both parties might in this respect without offence or hart-burnings each unto others walk in love and by the Rule of Charity without judging or censuring each other as every man thinketh and is fully perswaded in his own heart as before God and not as following men though never so eminent in other respects for they are not infallible And this is certain that we read not in Scripture of any at all that desired baptisme that were put put back And it is not safe to act on principles that are not grounded there but on the other part all that gladly received the Word without any more trial even three thousand souls were added to the Church in one day Act. 41. they had no time for any great trial of so many But the the arguments being so strong on both sides especially concerning baptisme so that many godly and grave Divines and holy men are fully perswaded in their very souls and consciences that they ought to doe the quite contrary one to the other in this respect It therefore followes that neither of them ought to compel each other to their own principles nor ways herein neither ought the Magistate to authorize the one against the other but leave them both at liberty in these respects to be stricter or remisser as they think they ought seeing a full and clear and satisfactory result cannot easily be produced from sacred Scripture to which all must necessarily assent unto For to Impel unto either by Civil power were manifest tyranny over the very consciences of the one or the other and therefore ought not to be done but as they tender the wrath and displeasure of God and will expect his judgement who having begun will also make an end Deut. 32. 41 to 44. 1 Sam. 3. 12 13 14 Ps 2. If such be of the seed of the Jews spiritual Jews I mean See Ester 6. 13. for he is not a Jew that is one outward as Rom. 2. 28 29. I have more particulars to propose betwixt them tending to unity concerning other points wherein they are at variance which I could not conveniently include in one volumne as the case stands with me at this time But I purpose God willing with all possible speed to put them forth proposing them as in my apprehension an infallible result from sacred Scriptures clearly deduced by unanswerable arguments 1. What kind of Civil Government was commended to the Jews by the Lord himself as the best form or way of Government for them to establish in their Common-wealth of all other who were his peculiarly beloved people above all the Nations under heaven 2. How far forth the Magistrate ought to compel by force and power to the keeping of the Law to wit the Moral Law of God And how far forth it is not lawful to use any force in that respect 3. What is the best Rule to observe and use and the most proper and warrantable to assure an honourable and liberal maintenance to all Godly and faithful Ministers of the Gospel of Christ FINIS