baptized of us till after confession whereby he may so satisfie the Church 15thly they object from the institution of baptisme that Christ sending out his Apostles to all Nations commanded them first to teach and then baptize them Mat. 28.19 And so in the last of Mark it is said he that beleeveth and is baptized shal be saved nence they conclude saying that teaching must goe before baptisâ—ne by the expresse command of Christ to his Apostles and say they hee doth assigne baptisine to be a state after faith and say they Christ shewed us an example of himselfe which would not be baptized till the thirtieth yeare of his life I answer from the first of these that the Apostles after they have baptized any then they are charged to teach them to observe all things whatsoever Christ commanded them Mat. 28.19.20 Hence I gather froÌ„ their own exposition thus that although they do as Christ did who lived 30 years before that he was baptized al that time have bin taught to reform their lives yet by their own expositioÌ„ they must not observe do what Christ here commands them till they be baptized because observation reformation are set downe after baptisme in this place Then seeing they fall thus foule upon their own exposition that they must not observe practise till they be baptized in my judgmeÌ„t it were good to have theÌ„ baptized betime that they may begin reformation betime that they may not only be taught 20 or 30 years but they may observe and practise what they have been taught But here all may see what unprofitable hearers they make of their children who shall heare before baptisme because that teaching is set downe first but they must not observe and practise till after baptisme because that is set down last neither will they baptize them that they may observe and practise Here I may repeat againe what I said before that the Apostles were sent amongst heathens that are out of the Covenant but we are Christians in the Covenant and they were men of age but ours are Infants not capable of teaching But do they stand so much upon this that teaching is set down first although observation be set down after baptismein the same place then let us to this joyn another Io. 3.5 see Acts 22.16 where Christ doth not say except ye be born of the spirit first and then of water afterwards ye cannot enter into the Kingdome of heaven but contrary he saith except ye be borne of water and then of the spirit shewing that baptisme must give them admittance into the visible Church of God here and they must be borne of the spirit that is regenerated before that they can come into God heavenly Kingdom and we know that many were baptized before that they had the gifts and graces of the holy Ghost given them Acts 8.16.17 Again they being sent to teach those that were capable of teaching then to baptize them but will it follow hence that Infants must be first taught and then baptized because Abraham was ninety and nine yeares old when he was circumcised must Isaac be so too a pretty conclusion But I have answered it already and proved it too weak an argument to debar Infants born of Christians from the seale of baptisme but further let me cleare this by a similitude the Apostle saith this we command you that if any will not worke neither should they eat 2 Thes 3.10 will they hence conclude that the Apostle will suffer none to eat but such as worke then what shall our aged people and Infants doe and our sick and weak and lame people doe shall we starve them all because they cannot worke this is our Anabaptists divinity who make that a generall rule for all which is spoken only of some for say they because men of yeares must be instructed before they be baptized therefore Infants must be so too and because men growne in health and strength must worke or else they must not eat therefore infants must doe so too or else they must not eat Now for the example of Christ who they say was not baptized till he was 30 years of age I hope they will not say that he wanted fitnesse till he was of that age to be baptized for when be was but twelve yeares old he disputed with the Doctors in the Teme pl and all that heard him were astonished at his understanding and answers Luke 2.42.46.47 Then the reason why Christ was not baptized till the middle of mans age or till he was 30 years of age was because he was minded then with his Doctrine to institute baptisme and that he might procure the greater authority to his institution he sanctified it with his owne body who was baptized to sanctifie that ordinance unto us and he sent out his Apostles to baptize all Nations in the name of the Father and of the Son and of the holy Ghost Mat. 28. Though Iesus himselfe baptized not meaning with water because saith Iohn the Baptist he that commeth after me shall baptize you with the holy Ghost Mat 3.11 Thus Christ did then to many as also now when he make to that ordinance effectuall to the cleansing of their foules from sin but if they stand so much upon the thirtieth yeare why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himselfe to be a prophet and they suffered him to take the place of a teacher before that he had been a member of their Church 16 they object that if Infants be baptized they may aswell receive the Lords Supper I answer no that will not follow for the Scriptures shew us a large difference betweene those two baptisme is a signe of admission whereby they are numbred among the people of God it is a signe of spirituall regeneration whereby wee are born again the children of God whereas on the other side the Lords Supper is given to men growne in years and therefore able to beare stronger meat and whereas the Scripture never saith that any infants born of christian parents are unfit for baptisme yet none must receive the Lords Supper but such as discerne the body and blood of the Lord and are able to examine their owne conscience and able to declare the Lords death the Apostle exhorteth that every man should prove and examine himselfe and then eat of that bread and drinke of that cup therefore examination must go before which were a vaine thing to looke for from infants againe he that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body But if none can partake worthily but they that can discerne the Lords body why then should we give to our tender children poyson in stead of lively food Again the commandement is that ye shall doe it in remembrance of me and that other sentence as often as ye eat of this bread and
him 17.9 and he blessed them but who are blessed of Christ but they whose sinnes are forgiven Psa 32.1 And Christ was displeased with those that kept them from him which plainly shewes his tender affection to them and he gave his Apostles a double charge that they should neither forbid those that brought them nor drive way but freely give them admittance into his presence and saith Christ Hee that receives not the Kingdom of Heaven as a litle child he shal not enter therein and saith he their Angels are in heaven beholding the face of my Father which is in heaven that is they stand ready and hearken for a command from God to bee sent for their good Psa 103.20 But the angels are ministring spirits onely for the 〈◊〉 of salvation Heb. 1.14 they incampe about those that feare the Lord Psa â—4 7 Then why should Infants be debarred from the Sacrament of baptisme who have so fâ—re a Title to the Kingdome of heaven But they will say those in the Gospell are to be understood babes in Christ or young converts To this I answer when they brought them to Christ he tooke them up in his armes when he blessed them Mat. 10.16 which she wes plainely that they were litle children Secondly the Disciples call them young children and litle children ver 13. and Luke saith they brought unto him Infants Luke 18.15 And when Christ called a litle child unto him Mat. 18.2 he set him in the midst of them which argues plainely that he had him in his armes but see Mar. 9.36 there you shall see in plaine words that he took that very child in his armes and spake unto them Thirdly Christ saith unto his Disciples who were strong Christians except ye be converted and become as litle Children ye shall not enter into the Kingdom of Heaven but now will those men who say this place is meant of babes in Christ or young converts will they I say make their inference thus that strong christians must become weak in faith yea the Apostles must become as babes in Christ their strong faith must become weake againe or else they cannot enter into heaven these men declare their folly as Sodom delareth her sin Isa 3.9 For doth not Christ often blame a weak faith see Mat. 8.26.14.31 and doth he not highly commend a strong faith Mat. 8.10.15.28 Rom. 4.20 Then the true meaning is this the Disciples had beene reasoning who should be the greatest Mat. 18.1 Mar. 9.34 then Christ tooke a young child in nature up in his armes to convince their pride and envy as the Apostle saith in malice be ye children but in understanding be ye men 1 Cor. 14.20 So here in pride and envy Christ would have them to be as children saying except yee bee converted from your pride and envy yee cannot be saved that is your pride and envy must be mortified crucified which makes you affect high places he that would be first the same shal be last servant of all Mar. 9.35.36 So then the Disciples were already converted from the state of nature to the state of grace but yet they were not sufficiently converted from their pride envy so then you see all these testimonies of Christ to be concerning young children in nature and not of young converts being growne in age therefore infants having such approbation and testimony from the mouth of Christ I say againe who dares hinder them from the ordinance of baptisme Eightly from the ends of baptisme which are these First it is a pledge unto us in regard of our weaknesse to assure us of all the graces and mercies of God especially of our union with Christ and of remission of sins and both mortification of them and vivification to arise from them to newnesse of life Rom. 6.3.4 For he that is baptized into Christ hath put on Christ Gal. 3.27 The second end of our baptisme is to distinguish Christians from Tuckes and Pagans for it is a signe of our Christian profession against all the enemies of Jesus Christ as Circumcision was a token of the Covenant saith the Lord between me and thee Gen. 17.11 Christians may say as David did Thy vowes are upon me O God I will render praise unto thee Psal 56.11 The third end of our baptisme it is a meanes of our entrance or admission into the visible Church of Christ for saith Christ Except a man be borne of water and the spirit he cannot enter into the Kingdome of God John 3.5 The Kingdome of God here hath a double signification answerable to the double qualification sometimes it is meant the visible Church so then except a man be baptized with water he cannot enter into it it is also meant heaven it selfe and so a man must be borne of the holy Ghost or else he cannot enter into it The fourth end of our baptisme it is a meanes of our unity with the Church and people of God For we are all baptized into one body 1 Cor. 12.13 There is one body and one spirit and one hope of our calling one Lord one faith one baptisme one God and Father of all who is above and through all and in you all Ephes 4.4 5 6. Then would you have a pledge of Gods love to you in regard of your children that they are united to Christ and their sins forgiven and mortified and that they are risen with Christ to the life of grace then let them be baptized And would you have them distinguished from the enemies of Christ and to have a signe and a badge of their Christian profession before the world then let them bee baptized And would you have them to be admitted into the Visible Church of Christ then let them be baptized And would you have them to enjoy the priviledges of the Church and to be at peace and unity with the people of God then let them be baptized But some will here demand whether baptisme be of absolute necessity to salvation or not I answer to make covenant with God and to be in the said covenant is of absolute necessity to salvation for unlesse God be our God in Covenant and we his servants we cannot be saved now baptisme is the seale of this Covenant and therefore necessary but in part 1. In respect of Gods command who hath enjoyned us to use it 2. In respect of our weaknesse that have need of all helper that may confirme our faith yet baptisme is not absolutely necessary to salvation For the want of baptisme doth not condemne the children of beleeving Parents if they dye before baptisme when it cannot be had for they being holy theirs is the kingdome of God although they dye before baptisme the thiefe upon the crosse and many other holy Martyrs dyed before baptisme that are now in the Kingdome of heaven and those parents that slighted this ordinance so that their children dyed without it if they repent of that sin it may be forgiven and their
soules may be saved for all that yet it is of very dangerous consequence to slight or contemn any ordinance of God it is damnable of it selfe without repentance There was a law in Israel that the uncircumcised man-child whose flesh of his foreskin is not circumcised that soule shal be cut off from his people the reason is rendred because saith the Lord he hath broken my Covenant Gen. 17.14 Now it was not the Infant that despised or slighted the Covenant but it was the parents that sinned by slighting or despising the ordinance of God and did procure this judgment upon their child also the childe when he came to age refused to be circumcised and so hee broke the Covenant of God and therefore he was cut off from the people and why may not this be a just judgement of God upon the Parents neglect of the ordinance of baptisme which is come in the place of circumcision And if the Lord were so severe with those that were not circumcised which was a heavy burden for Infants to beare see Ezod 4.26 How much more now baptisme is come in the place of it which is far easier But wash and be cleane 2 Kings 5.13 Then let them take heed how they neglect this ordinance of God for when they expect to have them answer for themselves they may justly answer with contempt and despise the ordinance of God and so for ever be cut off from his people and from the visible Church and so by that meanes debard from the ordinary means of salvation For the Lord addeth to his Church daily such as shal be saved Acts 3.47 Yet I grant that place is chiefly to be understood of the Invisible Church into which who soever shall enter being the Kingdome of grace shall without faile come to the Kingdome of glory for ever But except a man be borne of water that is baptized with water he cannot enter into the Kingdom of God here which is the visible Church and he that is entred into it is either in the invisible or in Gods way to it which is nothing else but heaven begun and heaven is nothing else but grace perfected We al with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even by the spirit of the Lord 2 Cor. 3.18 But they will object and say that Infants cannot be knowne to us that they are indeed the children of God and if they be not say they we may not to baptize them I answer the same may be said of men of yeares for we know not certainly whether they be the children of God or no therefore by this argument we may not only exclude Infants from baptisme but men of years yea all sexes and ages from both Sacraments and so admit of none at all into the Church of God But to come a little nearer to them do they beleeve that the patents are the children of God and in Covenant with him then they ought to beleeve the same of their children till they manifest by their wicked life to the contrary For is God the God of the Parents and not the God of their seed this is flat against the tenor of the Covenant Therefore if the child have a right to the Covenant he must needs have a right to the seale of it Secondly they object that Infants have no faith and therefore baptisme is of no use to them I answer they may have the seeds of faith and regeneration although we know it not For without faith it is unpossible to please God Heb. 11.6 And he that beleeveth not shal be damned Mar. 16.16 But howsoever they have an infolded faith because that their parents by their faith receive the promise of God both for themselves and their children so that the faith of the Parents is also the faith of their children And thâ—â—â— to be born of Christian parents and in the Church of Christ is in stead of the profession of faith and so it wil be usefull and profitable for Infants to be baptized Thirdly they will object that Infants know not what is done when they are baptized I answer no more did those Infants that were circumcised yet it was usefull to them and their parents both to have the Covenant sealed unto them and is it not the same also to Christian Infants many benefits come with it it is a meanes to admit them into the fellowship of the visible Church and by that meanes made right members of it For as the Father makes a purchase for himselfe and his children and they being Infants at the time of the sealing of it and so not able to know what was done yet the purchase is not in vaine for them but as those Infants grow to understanding they can rejoyce that they have an interest in their Fathers purchase so will Infants baptized when they come to understanding they will rejoyce in the great love of God that should vouchsafe to take them into Covenant and seale so many gracious promises unto them in the Sacrament of baptisine which will be an engagement to them all their days to endeavour to keepe the conditions of it Fourthly they will object that the weaknesse of the Infant is such that the coldnesse of the water to be dived into it may be the death of the Infant therefore say they it were better to let them grow to more strength and to take the warmnesse of the Summer season rather then to endanger the life of the Infant I answer it is true that dipping the child doth more resemble our spirituall washing for saith the Apostle we are buried with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life If we be planted in the likenesse of his death we shal be in the likenesse of his resurrection Rom. 6.4.5 But there is no necessity of dipping the Infant to endanger the health and life of it in these cold countries when as the word baptizing signifies not only such a washing that is by diving of the body into the water but that also which is by sprinkling water upon it and the Lord saith by the Prophet speaking of these times under the Gospell Then will I sprinkle cleane water upon you and ye shal be cleane from all your silthinesse Ezek. 36.25 Therefore without all question in these cold Countries sprinkling is accepted Again Gods word teacheth modesty see Deu. 23.13.25 â—â— 12.1 Co. 11.6.14 But what modesty were it for a man or woman grown of age to go naked into the water to be baptized whether it be before one man or before the whole congregation saith Paul let all things be done decently 1 Cor. 14.10 Again we are taught to pray the Lord to keep us out of temptation and we have the example of David's fearfull fall into adultery and murder by
were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Acts 8.16.17 So then they were baptized into repentance and faith to come for as yet these graces be not found actually in them yet by the secret working of the spirit of God the seede of both lies hid in them Paul calls this the wâ—shing of regeneration and renewing of the holy Ghost Titus 3.5 But still they stand upon an expres word of God to command it I answer Circumcision had a command and baptisme is come in the place of it then let them shew how and when that command was repeated for although the signe be changed the command remaines still as it was to Circumcision so it is now to baptisme Again if they be elected and have this signe of regeneration and shall depart before they be capable to understand the mystery of it they shal be renewed by the power of the holy Ghost unconceivable to us before they goe hence be no more seen but if they grow up to age whereby they may be taught the truth of baptisme they wil be the more engaged to endeavour reformation of their lives having the token or signe of regeneration given them from their Infancy saith Paul we are buried together with Christ by baptisme Rom. 6.4 If this be done by baptisme then it was noâ— done before and saith he again as many as have been baptized into Christ have put on Christ Gal. 3.27 That they might henceforth live unto Christ and saith Peter baptisme is the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3.21 But they often erre in this that they will have the the thing it selfe alwaies in order of time before the signe But if this were so then Infants could not have beene circumcised for they could not manifest to others their regeneration being Infants but circumcision was to them the witnesse of good conscience the seeds of grace being there but the declaration and manifestation was applyed to the time to come so also baptisme is to confirme and establish the Covenant made by the Lord with us and we then receive the seale thereof and when wee actually believe being of age then we set to our seale that God is true John 3.33 13. They object that baptisme is given unto forgivenes of sins but this we grant as wel as they for we are al born sinners stand in need of pardon from the womb and also of she signe of it to assure us as soon as it may be had seeing the Lord doth not cut off Infants from the hope of mercy why should we deprive them of the signe which is far inferiour to the thing it selfe so then Infants have remission of sins given them therefore they ought not to have the signe taken from them They say again that Christ cleanseth his Church by the washing of water by the word Eph. 5.26 And this also we grant aswell as they for it quite overthrowes their errour For if the Lord will have that washing whereby hee cleanseth his Church to be testified by baptisme why then should we do so much wrong to Infants as to debar them from that which is given in generall to all the members of the Church And they also are heirs aswell as others to the Kingdome of heaven Mat. 18.34.19.14 And baptisme is an ingrafting into the body of Christ then Infants who are reckoned among the members ought also to be baptized lest we be found guilty of this horrible sin to pluck away by violence any member from the body of Christ 14. They object that the Apostles baptized none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles men and brethren what shall we doe Then Peter said unto them repent and be baptized every one of you Acts 2.37.38 And whâ—n the Ennuch required to be baptized Philip answered if thou beleevest with all thy heart thou mayest Acts 3.37 Hence they conclude that baptisme is to be granted to none but toose that have saith and repentance given before I answ The first of these places doth not mention saith at all so that it seems by that place repentance alone may suffice and the other place doth not mention repentance so that it seems from that place that faith alone may suffice so that of necessity the two places must be joyned together but if you goe to joyne Scriptures together we will joyne with you and lay some other Scriptures to them both which will soone split your argument for these to whom Peter and Philip spake were men of yeares and sufficient to have the practise of repentance and to conceive faith Now such as these we grant ought not to be baptized till we conceive of their conversion and faith so far as it may be conceived by the judgment of men but the case of Infants is to be accounted otherwise as for example When any stranger joyned himselfe in communion with the religion of Israel they taught them first the Covenant of the Lord instructed them in his law before that he was marked with Circumcision because that he was by birth a stranger to the people of Israel with whom the Covenant was made and with whom Circumcision was established The Lord when he adopted Abraham to himselfe doth not begin at Circumcision and hide from him what he meant by that signe but first he declareth what Covenant he intendeth to make with him then after faith is given to apply the promises then he maketh him partaker of the Sacrament of Circumcision but why must Abraham first have faith and then receive this Sacrament and yet his son Isaac shal be partaker of it at eight dayes old I answer because that he was a man grown in years and before a stranger therefore it was meet that he should first learn the conditions of the Covenant our Isaac an Infant begotten of him is in Covenant by right of Inheritance according to the forme of the promise which was not only to be â—is God but the God of his seed after him Gen. 17.19 So that his son had right to it from the wombe although he understood not the conditions thereof being an Infant neither ought such Infants to be debard from the signe for this that they cannot swear to the form of the Covenant So then if heathens which are grown in age shall embrace the faith of Christ they must not bee marked with baptisme till they doe evidently declare their faith in Christ and repentance for their sins which only can open to them an entrance into fellowship of the Covenant but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne ought to be received to baptisme but if a Turk or a heathen shall offer himselfe to baptisme he must not be rashly
drinke of this cup ye doe shew the Lords death till he come but what remembrance can bee required in our infants of the thing which they never attained with understanding what preaching of the crosse of Christ can they comprehend in their mind none of these things are prescribed nor required in baptisme therefore between these two signes there is great difference and it was so between circumcision and the passeover in the old Testament for circumcision which is well knowne to answer our baptisme was appointed for infants but the passeover which our Lords Supper succeeded did not receive all manner of guests without difference but it was rightly eaten by them only that were of age did enquire into the signification of it These things methinks might satisfie these men if they were not wilfully blinded and obstinately bent to goe on in their errour Now it may be demanded whether the children of Turkes of Jewes may lawfully be baptized I answer no because their parents are out of the Covenant so that the case is not the same as with Infants borne of Christans with whom God hath made a Covenant and with their seed who are children of the Covenant Therefore as we our selves have right to the seale of this covenant so have our Infants as soone as they are borne although the Lord in mercy did forbeare eight dayes to the Jewes because they were then unable to beare it 2. It may be demanded whether children of professed Papists may be baptized I answer their parents are baptized in the name of the Father Son and holy Ghost and though the Papacy be not the Church of God yet the true Church of God is hidden amongst them and for this cause baptisme remaines still in the Church of Rome and their children may be baptized yet with these cautions First that their parents desire this baptisme 2. That there be Churches which promise the educacation of the child in the true saith Thirdly it may be demanded whether the children of prophane and wicked parents who hold the true religion in their judgement but deny it in their lives may the children of such be baptized I answ They may for all that for without exception they that were of circumcised lewes were circumcised Gen. 12.23 Although many were wicked yet al were circumcised Again although our immediate parents were wicked yet it may be some of our predecessors were holy and if the roote bee holy so are the branches Rom. 11.16 This also may answer a question whether the children of fornication may be baptized I answ They may if some besides their parents will answer for their good education neither is there any reason that the sins of the parents should hinder the child of baptisme being a thing pertaining to life eternall Fourthly It may be demanded whether children of excommunicate parents may be baptized I answ as before that if some will answer for their good education they may for the parents although excommunicated yet still they remain for members of the Church having still a right and title to the Kingdome of heaven are not absolutely cast out of it but with this condition if they do not repent although in part they are in respect of their communion or use of their liberty yet not in respect of their right and title but as a free man of a corporation being imprisoned remains a free man still although for the time he hath no use of his liberty 5. It may be demanded whether the intention of him that baptizeth be necessary I answer if the word of institution come to the element it is a Sacrament whatsoever the Ministers intention be Paul rejoyced that Christ was preached although many preached of envy contention with no desire of any good to their hearers Phil. 1.16 Then the intention of the mind is not necessary if so be the institution be observed And the efficacy of the Sacrament depends not on the will of man but on the will of God 6. It may be demanded what is the duty of the Minister in baptizing I answ he stands in the room of God what he doth according to the institution is as much as if God himself had done it with his own hand and therefore when the Minister doth apply water to the body which is the signe and pledge of grace he doth withall apply the promise of remission and life everlasting to the party baptized that is as much as if God should say to the party baptized calling him by his name I freely give unto thee the pardon of all thy sins and life everlasting upon condition that thou keepe the order set downe in baptisme which is to turne unto me and to beleeve in Christ then here is ground for a speciall saith First God for his part by hand of the Minister applyes the promise of mercy to every particular beleever then againe every particular beleever is by a speciall faith to receive the promise For when God shall speake unto us particularly and as it were assure us of his mercies with his owne hand and seale we must needs be moved in our obedience to his will and our hearts must be affected with it 7. It may be demanded whether baptisme administred by wicked men or Hereticks or such as cannot preach be lawfull and true baptisme I answer if such a one be chosen and put in the place of a true Pastor and keepe the true forme of baptizing according to the Institution in the name of the Father Son and holy Ghost it is true baptisme but if they baptize in the name of any other it is unlawfull for were ye baptized in the name of Paul I thanke God I baptized none of you lest any should say that I baptized in my owne name 1 Cor. 1.13.14 15. These things considered although they were ignorant and could not preach or wicked Hereticks that did administer it yet their baptisme was lawfull For the Pharisees and Doctors of the Jewes were many of them not of the Tribe of Levi but of some other Tribes and many of them were Hereticks and Apostates yet they were in the place of good Pastors and sate in Moses Chaire and taught some of Moses doctrine therefore saith Christ heare them 8. It may be demanded by the Anabaptists who are not pleased with our baptisme whether those that we have baptized may not be baptized againe by them Such Katabaptists were in Calvin's time that did furiously cal upon them to be baptized againe To this I answer that they may not be baptized againe being once baptized the efficacy of baptisme extends it selfe to the whole life of man and we are but once new borne and once ingrafted into Christ and the gift of regeneration is never extinguished if a man could be borne againe he should need to be baptised againe because that baptisme is the Sacrament of Incision or ingrafting Now if any should say that a beleever that is ingrafted into
else but to decla e that God hath committed his basinesse to them that they should serve in his Office as Moses and Iehoshaphat said to their Judges whom they appointed in every City of Iudah that they should sit in judgment not for man but for God Deut. 1.16 1 Cron. 19.6 And so to the same purpose the wisedome of God affiâ—meth by the mouth of Solomon that it is his work that Kings reign and Princes decree justice By me Princes rule and Nobles and all the Iudges of the earth Prov. 8 15.16 This plainly declares that the government of all things in earth that is in the hand of Kings and other Rulers is onely from the Providence and the holy Ordinance of God to whoÌ„ it seemed good so to order the matters of men forasmuch as he is both present and President among them in making of Lawes and in executing uprightnesse in judgments This also Paul affirms reacheth when he reckoneth Governments among the gifts of God which being diversly distributed according to the diversity of grace and ought to be imployed of the servants of Christ to their edification Rom. 12.8 And although he there properly speaketh of a Counsell of grave men which in the Primitive Church were appointed that they should have the rule of ordering the publique Discipline which Office the Apostle calleth Government 1 Cor. 12.28 Yet forasmuch as we see that the end of civill power tends to the same end therefore we need not doubt but that he commendeth unto us all kinds of Governments but see Rom. 13.1 Where he purposely maketh a full discourse of that matter for there he sheweth that Power is the Ordinance of God and that there is no Powers but they are ordained of God and that Princes themselves are the Ministers of God for a praise of them that d e well and for a terroâ—r to evil doers Hence I conclude that civil Government is a calling not only holy lawful before God but also the most holy and most honourable calling of all other in the whole life of men yet saith Mr. Perkins on his Commentory on Iude page 110. many Libertines sprung up in the Apostles daies such as Simon Magus and his Disciples who taught that men might lawfully commit fornication So also the Disciples of Basilides Eunomius and the Gnosticks Heretikes who taught that men might live as they list seeing now such liberty was procured them being freed from being under the Law any longer which sin died not with those cursed heretiques but the Divel hath in these last daies revived it especially in 4. soâ—s of men First the Libertines of this age who hold with the former that being under grace they are freed from the obedience of the Law Secondly the Anabaptists who upon consideration of the liberty 〈…〉 that civill Jurisdiction to Magistracie is unlawful as also to make war and take an Oath before a Magistrate these saith he are dangerous enemies wheresoever they be both to the grace of God and to the good of men for where the civill sword ceaseth there can no society stand in safety Thirdly another kind of Libertines are the Papists with their whole Religion being open enemies to the grace of God turning it into wantonnesse and liberty of sinning against him divers waies First God having of his grace given unto the Church a power of the keyes to open and shut Heaven but their religion hath turned it into an instrument of prophanenesse in setting up a new Priesthood to absolve and forgive sins properly in offering a Sacrifice both for the quick and dead and so abolishing the Sacrifice of Christ Secondly of injustice for by it they depose Kings and Princes and they free Subjects from their Allegiance and they stir them up and encourage them to conspiracies and rebellions and they maintaine Factions Civill Wars and Seditions and all by vertue of their power Thirdly of horrible Covetousnesse by selling of pardons for thousands of years by which Craft they have gotten the third part of the Revenews of Europe into their hands which proveth plainly that they turne the grace of God into a liberty of sinning against him The fourth sort of Libertines are carnall and formall Protestants who turne the counsell of Gods election into wantonnesse saying if I be elected to salvation I shall be saved let me live how I will but if I be not elected I shall not be saved lot me do what I can Secondly they turne the mercy of God into wantonnesse in saying God is mercifull I will deser my repentance for at what time soever a sinner repenteth God wil put all his sins out of his remembrance Therefore they will not repent yet saying what young Saints and old Devils thus they cast away the timely acceptance of Gods mercy with a scornful reproach Thirdly some under pretence of brotherly love spend all that they have in wantonnesse ryot excesse gameing and company keeping to the beggeâ—ing of themselves and their Families Fourthly others under a pretence that the Jewish Sabboth is abbrogated by Christ and now there is no distinction of times hence they will keepe no Sabboth at all Fiftly some others say where sin abounded grace abounded much more Rom. 5.20 Therefore say they let us continue in sin that grace may abound But all these turne the grace of our God into wantonnesse and therefore by the just judgement of God for committing such things are worthy of death yet they not only do the same but take pleasure in them that do them Râ—m 1.32 Now these Libertines for the better encouragement of their Disciples in evil they tell them they shal be illuminated deified such great matters they promise them and by this means make them the children of the Devill seven-fold more then they were before and for the Romish Clergy they have been very large in their prâ—mises unto their hearers They tell them that they shal be able to satisfie the justice of God for their sins yea and to merit everlasting life and not only so but they shal be able to do works of Supererogation that is they shal be able to do more then the law of God requires of them yea for a little money they shall have a tolleration to break any of Gods Commandements and to reject them at their pleasure much like to the old Pharisees when Gods law said He that curseth father or mother shall dye the death but these men will say although he honour not his father or his mother he shall be free Mat 15.46 These Achans have a long time troubled our Israel They neither feare God nor regara man Luke 18.4 They despise all government both of God and man divine and humane Divine government is the absolute power of God whereby he makes lawes to bind the conscience and that under pain of life or death eternall Now this is the power of the whole Trinity but the administration of it is committed to the sonne
which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and stâ—mpeth his owne Image of grace upon it Secondly when he came visibly in the flâ—sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him unâ—â— the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the prâ—late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and Pâ—esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other
was inflicted by many if it was by all yet I grant it must be done by the consent of all or of the greatest part and it may be said to be done by all as the representative body of all as what the Parliament doth it may be said the whole Kindom doth but as the Kingdome refers their businesse to the Paâ—liament so doe the particular Churches to the Presbitery but they say every case ought to be heard and determined where the fault was committed By this argument we must remove our Parliament and all other Courts to the place where any offence is committed to try them there But this their folly needs no confutation and saith Paul concerning Church censures I heare that there is fornication committed among you now marke For I verily as absent in body but present in spirit have judged and determined already concerning him that hath so done and that was to deliver such a one to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus Yet it was not fully done without the consent of the whole Congregation although judged and determined in their absence Yet it was executed when they were gathered together 1 Cor. 5.3 4 5. So the Presbitery ought to judge and determine of things but they are not to be accomplished privately but openly with the consent of the whole congregation But they say if thy Brother trespasse against thee tell him his fault betweene him and thee alone and if he will not heare thee take with thee one or two more but if he neglect to heare them tell the Church Mat. 18.15.16.17 This Church say they is a particular Congregation but I deny it and will prove it to be a collective part representing the Church to whom binding and loosing was referred for saith the Lord if two of you shall agree on earth touching any thing as binding and loosing it shal be done for them of my Father in heaven vers 18.19 The reason is because where 2. or three aâ—e gathered together out of a Congregation in the name of Christ about such a busâ—nesse saith Christ I am in the midst of them ver 20. Now in a small congregation having but two ruling Elders and one Pastor these comming to getheâ— in the name of Christ if but two of them agree it shall be done ver 19. But it were a siâ—ly conclusion to gather from hence that if any two of the whole parish or of the whole congâ—egation of Broâ—nists agree together about binding or loosing it shal be done in heaven So tâ—en I conclude that where there are but two Elders and a Pastor if these come together and but two of them agree saith the Lord it shall be done Now if they should say it is a particular congregation and yet but three persons in it this I also deny for a particular congregation must have both Officers and people or else it is not a congregation but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5 Col 4.15 I answer they had teaching and discipline which did resemble a Church but they neither taught nor governed as Church-officers but as parents and Masters for they had no election nor ordination and therfore no calling neither had they the sacraments nor the power of the keyes for Excommunication So then if they were Churches it was because Christians reâ—orted thither and had the use of the Word and Sacraments see Acts 2.6.12.12.19.9.20.8.28.23 and because there were no Churches built 7. The independent government cuts off all remedy for injured persons for those perties must be their Judges while they deny Presbiâ—eties and Synods to appeal to which is against the very light of nature that parties should be their Judges who if â—ney get the greater number the innocent party must needs suffer although his cause be never so just but this is flat against the Scripture There was variance in the Church at Antioch and they appealed to the Apostles and Elders then assembled at Jerusalem Acts 15.2 It is in this case as it is in civil injuries see Acts 24.11 where Paul saith no man may deliver me to them because they were parties but I appeale to Cesar these men blame the Prelates for being parties in their owne Courts yet here they will tye their members to be tryed by none but themselves denying Presbyteries and Synods which is the onely refuge of innocent persons and the meanes of justice to the guilty Eightly Independent people exclude women and children from having any voice in their Churches yet they deny a representative church gathered out of many particular Churches In this I demand what is their owne when men of yeares must represent their whole Church and where doe they find such a Church in the Scripture as this is in this we may see plainly that their practise contradicts their tenets while they deny representative Churches their own is such a one but they being silent to our demand we shal give them better satisfaction concerning Presbyteriall government for when that controversie was at Antioch they determined that Paul and Barnabas and certaine others of them should goe up to Ierusalem unto the Apostles and Elders about this question now these certaine that came with Paul and Barnabas are called the Church being brought on their way by the Church Acts 15.3 But they did not every man of the Church of Antioch come for then how could they be sent yet these few that were sent are called the Church and when they came to Jerusalem they were received of the Church ver 4. But did every christian in Ierusalem come forth to meet them or whether did some part of the church there kindly entertaine them in the name of the rest and so are called the church and so that place before mentioned Mat. 18. tell the Church is no more but tell the officers of the church and great feare came upon all the Church Acts 5.11 Here is meant none but the Apostles who in the next verse went all into Solomons Porch which could not hold al at Ierusalem and the rest are mentioned distinctly ver 13. yet you see here these officers are called the church and when Moses was charged to speake unto all the congregation be called for all the Elders of Israel and said unto them Exo. 12.3.21 As a Parliament is a congregation of the mighty Psal 82.1 So is a National Synod but they are much troubled at this word National church but why should not we be as much offended at the word independent church seeing that there is none such in the Scripture Again I answer when there was but one Nation that received the ordinances of God there was but one National church but now the Gospel â—s preached to all Nationâ— then so many of them as receive and make profession of it so many national churches there is again as many flocks make one flock
down in his word and I doubt not but ere long if they humbly submit themselves to the Lord and be ashamed of their owne wayes that they have a long time walked in that the Lord will shew them the forme of the house and the fashion thereof and the goings out thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and do them Ezek 43.11 To the great praise of his name and to the comfort of all his people Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be baptized with a full answer to all their Cavills that are or can be made against it FIrst they are part of the Church of Christ I hope if the parents be admitted the children are not rejected before that they discover their desert to be justly cast out well then I take it for granted that they are reputed members of the body of Christ and therefore they ought to be baptized For we are all baptized into one body whether Iewes or Gentiles bond or free and have been made all to drinke into one spirit 1 Cor. 12 13. Then why should Infants be debatred of this benefit which is their due and Christ at his first institution of Baptisme sent out his Apostles to baptize all Nations Math. 28.19 They were commanded to baptize all Nations hence I gather that in the institution of baptisme Christ made no exception of nation age nor sexes but the commandement is spoken in a generall manner baptize all then let us take heed lest we limit or straighten the command of Christ And all the countrey of Judea and all the region round about Jordan were baptized of John in Iordan Math. 3.5 6. But were there no children in all Judea nor in all the region round about Jordan or were they not baptized when it is said all were baptized I suppose they will grant that there were children but they will say they did not come to be baptized for they that came confessed their sins vers 6. I answer if they came not then all did not come but the Text saith all came Againe when multitudes came to Christ they brought their children Mat. 14.21.15.38 â—9 13 And why not here as well as at other times Againe for this word confessing their sins some few might doe it in the name of the rest as our Ministers do every Sabbath day having children in the congregation then why may not our children be baptized as well as they Secondly the Apostles practise sheweth that they understood that infants were included in that command of Christ for when they came to any family if but the parents beleeved and were baptized they baptized all the houshold When Lydia was converted she was baptized and all her houshold And the Apostle told the Iaylor that if he beleeved on the Lord Iesus he should be saved and all his house and the same houre of the night he took them and washed their stripes and waâ— baptized he and all his Acts 16.15.32 33. And saith Paul I baptized also the houshold of Stephanus 1 Cor. 1.16 Then if the Apostles understood Christ to speak in generall to all Nations sexes and ages without exception why should we make question of it saith the Apostle marke them which walke so as yee have us for an example Phil. 3.15 Thirdly Infants were circumcised and baptisme is come in the place of it why then should not Infants of Christians be baptized did Christ come to rob Infants of that benefit which they had before his comming or did he not rather come to inlarge his mercies to them hee came to breake downe the partition wall that all might partake of his free mercy which is not lesse then it was before but greater First in giving baptisme in stead of circumcision which is far easier Secondly by admitting all Nations to partake of it which before was to the Jewes onely 3. In that baptisme more clearely signifies our Regeneration then Circumcision did hence I gather that if Christ hath given us a clearer signification then before our children shall not have lesse if God did not only give Parents the seales of the Covenant but their Infants also will not God do so to Infants of Christians shall we thinke that when Christ put his own name upon them calling them Christians that he took away part of their benefit If God made a Covenant with the Jewes for them and their Children and many gracious promises in it which promises seals also were made over to their Infants is this so great a benefit taken from our Infants did God say to Abraham I will be thy God and the God of thy seed also Gen. 17.19 And the Apostle saith to their posterity ye are the children of the Covenant which God made with our Fathers Acts 3.25 But doth not the same Peter say also that the promise is to you and to your children therefore be ye baptized every one of you meaning all you that the promises belong to be ye every one baptized both ye and your children Then why should not Infants be baptized If but one of the Parents beleeve the children are holy 1 Cor. 1.14 If the rootes be holy so are the branches Rom. 11.16 Fourthly Infants may receive the seedes of grace by the Almighty power and wisedome of God although the manner of working it in them be not known to us for saith Christ except ye be converted and become as little children ye shall not enter into the Kingdome of heaven And whosoever shall humble himselfe as this little child shal be greatest in the Kingdome of heaven And whosoever shall offend one of these little ones that beleeve in me c. Math. 16.2.3.4.6 Here you see by the testimony of Christ himselfe that a little childe is converted and humbled and beleeving in him then who dares deny these Infants the Sacrament of baptisme and saith Christ further Take heed how you despise these little ones for I say unto you that in heaven they have their Angels alwayes beholding the face of my Father which is in heaven vers 10. Then doth Christ give such a testimony oâ— them that they are heirs of heaven by all those signes and tokens and shall wee as much as in us lyes bar them out of the Visible Church by keeping them from the seale of the Covenant that should give them admittance into it and further Christ doth straightly charge them to suffer little children to come unto him and forbid them not Math. 19.24 But doth Christ call them and charge them not to keep them backe from him and dare any be so bold to withstand this charge of Christ and as much as in them lyes deprvive their soules of all spirituall good what desperate soule-murderers be these they are like unto the daughters of Jerusalem who in that
Infants are heirs of the Kingdome of Heaven for of such is the Kingdome of Heaven Mat. 19.14.18.14 And they are members of Christ 1 Cor. 12.13 And the imbracing of Christ was a true token of their adoption Mat. 19.15 Thus infants are joyned in common with full growne men therefore although they abstaine from the supper for a time it hinders not but that they pertaine to the body of the Church 13. He addeth that none is made our brother but by the spirit of adoption which is given only by the hearing of faith this objection hath been often answered that it is spoken of men of yeares which is not required in Infants this hearing of faith but is this sufficient to prove that God neither will nor can bring home any of his elect but by the ordinary meanes of the Word preached shall we shut all the world out of heaven because they have not this ordinary meanes of salvation as we have why then shall we limit the holy one of Israel as though he were not able to graft Infants into Christ by his spirit because the manner how is hidden from us 14. Hee objecteth that Gornelius was baptized after hee had received the holy Ghost Acts 10. But what of this because one was so must all be so I have shewed the contrary by many examples read Acts 8.15.16.17 The holy Ghost was faln upon none of them Yet they were baptized in the name of the Lord Iesus 15. Here this blasphemer saith by regeneration we are made Gods and that they be Gods to whom the word of God is spoken This saith he accordeth not to children that be Infants All that I will say at this time to this damnable errour is this to shew their hellish inference from some places where Kings and Magistrates by reason of their offices are called Gods being his Vice-gerents or Deputies upon earth Hence they would gather that all the saithfull are deified that they may the better banish Infants out of the Church 16. He saith that Infants cannot be accounted new men because they have not been begotten by the word This I have often answered to belong to men of yeares yet Gods spirit can worke without the ordinary meanes 17. Here he brings another allegory saying in the Law a sheep a goate were not offered in sacrifice as soone as they came out of the wombe Here I might answer that the first born of man and beast was consecrated to the Lord as soon as it came out of the wombe Exod. 13.2 18. He affirmeth that none can come to Christ but they that have beene before prepared of Iohn I answer had those Infants beene with Iohn whom Christ embraced and blessed away with such false principles 19. Here he calleth for Patrons such as Trismegistus and the Sibylls to prove that holy washing pertaine to none but them that are grown of age here this man discovers his honourable esteeme of the baptisme of Christ who will reduce it to the Ceremonies of the Gentiles that it may be no otherwise administred then pleaseth Trismegistus but we more esteem the authority of God whom it hath pleased to make Infants holy to himselfe and to admit them with that holy signe the force whereof they did not yet understand neither do we count it lawfull to borrow any thing out of the cleansings of the Gentiles that may change in our baptisme the everlasting inviolable law of God which he hath established concerning circumcision 20. Last of all he maketh this argument that if it be lawfull to baptize Infants without understanding that baptisme like an interlude may be in sport administred of boyes when they play But of this matter let him quarrell with God by whose commandement Circumcision was common to Infants before that they had attained to understanding was it therefore a thing to bee played with or subject to the follies of Children that they might overthrow that holy ordinance of God but it is no marvaile that those reprobate spirits although they were vexed with frenzie do thrust in all the grossest absurdities for defence of their errors because God doth with such giddinesse justly take vengeance of their pride and stubbornnesse So much for the 20. arguments of Servetus and his brethren the Anabaptists One objection I find since which is this that Christ and his Apostles did enjoyne all that they baptized to make profession that they had justifying faith although they had it not I an Christ said some of you beleeve not for Iesus knew who they were that beleeved not John 6.64.66 And the Apostles say thēselves that the holy Ghost was faln upon none of those in Samaria yet they were baptized in the name of the Lord Iesus Acts 8.16 Then shall we think that Christ and his Apostles would enjoyne them to make profession of a lye to say they have justifying faith when they had it not or did Christ and his Apostles engage themselves to beleeve that the baptized had justifying faith when they knew the contrary and so beleeve a lye against their owne conscience But they display their folly and reply saying the knowledge of Christ was above the rule and therefore he might cause them to make profession of a justifying faith though he knew they had it not but what blasphemy is this to make Christ the author of their dissembling and not only so but a desembler himselfe to professe that they had justifying faith which say our Anabaptists was the cause of baptisme when he knew they had it not Hence we may gather that knowledge of sin gives free toleration of sinne for Chrst knew they had no justifying faith yet he might baptize them But this is no rule say our Anabaptists for other Ministers because they do not know that they have no justifying saith as Christ did so then by the doctrine of Anabaptists if our Ministers know that Infants have no faith they may baptize them but if they doe not know that they have no justifying faith then they must not baptize them Now all sober-minded men may see how rashly they trouble the Church of Christ with brawls and contentions for baptizing of Infants but it will be profitable to consider what Satan goeth about with this so great subtilty even to take away from us the singular fruit of affiance and spiritual joy which is to be gathered hereof and to diminish also the glory of the goodnesse of God for sweet it is to godly minds to be certified not onely by word but also by sight to our eyes of the great favour that we have obtained of our heavenly father both to us and our posterity How should this stirre up thankfulnesse that God is not only in Covenant with us but with our seed after us this thankesgiving and praise unto our God for this mercy is the thing that Satan seeks to hinder by depriving our Infants of this ordinance of baptisme Now if Satan could hinder this assurance of the grace of God to our Posterity he would soone stifle all the promises that ever God made to us and our posterity after us in his word hence would follow in stead thereof unthankfulnesse and sloathfulnesse to instruct our children in godlinesse for what encouragement have we more then this to bring them up in the feare of God when we consider that even immediately from their birth the Lord taketh and acknowledgeth them for his Children Oh then let us labour to see the bountifull goodnesse of God towards us and let us offer to him our children who will give them a place among them that be in his family and houshold of faith yea he will make them members of his Church and heires of his everlasting Kingdome Then what heart can be so cruell to debar his litle Infants from the ordinance of baptisme which is the doore of entrance to all the mercies of God both here and hereafter Psal 102.28 For saith Luke all the people that heard him and the publicans justified God being baptized with the baptisme of John But the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of him Luke 7.29.30 FINIS
Christ should by his own sins and wickednesse make himselfe a dead member I should tell that man it is unpossible For the spirituall Temple is made of living stones 1 Pet. 2.5 And they are passed from death to life John 5.24 And beleevers are of the houe and flesh of Christ that can never dye more Ephesians 5.30 9. It may be demanded what seale or marke is set on Gods people by this â—acrament of baptisme I answer there is a two-fold seale one outward and â—â—e other inward The outward and visible marke or seale is to distinguish Christians from Turkes Jewes and Infidels as the blood of the Pascall Lamb did betweene the Israelites and the Egyptians Now the inward or invisible marke or seale that is set upon us in baptisme being effectuall is the knowledge of our election this baptisme being effectuall shewes unto us that the foundation of God remaineth sure having this seale the Lord knoweth who are his 2 Tim. 2.19 By vertue of this saith Christ I know my sheepe John 10. And by this the elect of all nations are marked Rev. 7.9 The second inward seale is the gift of regeneration which is nothing else but the imprinting of the image of God in the soules of men and by this beleevers are sealed Epes 1.13 2 Cor. 1.22 Now baptisme is a meanes to see this marke in us because it is the laver of regeneration for as the water washeth away the filth of the body so the thing signified which is the blood of Christ doth wash away the sin of our soules Here I thought to have ended this discourse concerning baptisme being already I suppose sufficient to satisfie the Reader but I looking about me saw one Servetus a mighty Anabaptist the glory of their company he came matching with his twenty arguments and he set upon me and forced me to give him Battell First saith he the signes of Christ are perfect therefore saith he they that receive them must bee perfect or at least able to conceive perfection But here this man is a litle too hasty to require perfection the first day saith Paul not as though I were already perfect but I follow after and presse toward the marke Phil. 3.12 13 14. Baptisme extendeth it selfe throughout all our life till death therefore we must grow unto perfection in degrees Secondly he saith the signes of Christ were ordained for remembrance that every man should remember that he was buried together with Christ but here the man hath left his baptisme and is fled to the Lords Supper see 1 Cor. 11.24.25 Thirdly he saith all they abide in death which believe not the Sonne of God and the wrath of God abideth on them and therefore infants which cannot believe lie in their damnation I answer Christ only threatneth the despisers of the Gospell which proudly and stubbornly refuse the grace that is offered them but what is this concerning infants saith Christ it is not the will of your heavenly Father that one of these litle ones should perish Mat. 18.14 But how can this be if they he still in damnation under the wrath of God no the spirit of God can worke the seeds of grace in them although wee cannot conceive the maner how it is done 4. he objecteth that we are first in our natural condition therefore we must tarry for baptisme which is spiritual It iâ— true we are shapen in iniquity conceived in sin Ps 51. And by nature children of wrath Ephes 2.3 But by his good leave God is able to remedy this even in Infancy as I shewed in Ieremiah Iohn the Baptist Fiftly then he bringeth an allegory saying David tooke neither blind nor lame but strong souldiers with him into the Tower of Sion 2 Sam. 5.8 But here I shall split his allegory with a parable of Christ wherein God calleth to his heavenly banquet both the blind and the lame Luke 14.21 Sixtly then he bringeth another allegory saying that the Apostles were fishers of men Mat. 4.19 And lesus said unto Simon henceforth thou shalt catch men and not litle children Luke 5.10 To this I reply and demand what that saying of Christ meaneth that into the net of the Gospell are gathered all kind of fishes Mat. 13.47 Neither were the Apostles when they were sent to preach forbidden to baptize Infants and when the Evangelists name them Anthropous men which word comprehends all mankind without exception why then should they except against Infants when as God makes no exceptions against any Age Sex or Nation Seventhly he saith sith spirituall things agree with spirituall therefore Infants which are not spirituall are not meet for baptisme I answer here Paul speakes of Doctrine where the Corinthians were very quick to apprehend carnall things and blames them to be very dull to conceive spirituall things 1 Cor. 2.13.14 But what is this to infants which are not required to heare points of Doctrine is any thing here to hinder them from baptisme He replies that if they be new men they must be fed with spirituall food I answer the signe of Adoption may suffice till they be growne of age and able to beare stronger meat But he objecteth that Christ calleth all his to the holy supper I answer he admitteth none but them that are already prepared to celebâ—â—te the remembrance of his death this infants cannot doe yet Christ doth vouchsafe to imbrace them which argues they are not strangers although Christ hath stronger meat for them yea many things hee hath to say to them which they cannot beare now John 16.12 Eighthly hee saith it is monstrous that a man after he is borne should not eat I answer the soule may be fed although they doe not eat outwardly of the supper Christ is meat to infants though they abstaine from the signe which is the supper but of baptisme the case is otherwise for by it alone the gate into the Church is opened to them Ninthly he saith a good steward distributeth meat to his houshold in due time I grant it but then withal let him prove that baptisme is given to infants out of due time Tenthly he bringeth the commandement of Christ to make haste into the harvest for the fields are already white John 4.35 I answer from this place Christ would have his Apostles to take notice of the present fruit and good successe of their labours that they may the more cheerefully prepare themselves to teach because they were fitted to heare but I say againe what doth this concerne Infants to keep them from baptisme 11th reason he saith in the first Church Christians and disciples were all one It is true those that were converted and baptized were both Disciples and Christians but what of this will he gather hence that infants borne of Christians are strangers and out of the Covenant let him prove it 12. He alledgeth that all Christians are brethren but infants are out of this number so long as we debar them from the supper I answer