to be members of the Church and to have any right to the Covenant of grace Herein how injurious are they to the Kingdome of Christ In cutting off so considerable a part from all communion with the head and bodie Christ and his Church The story tels us of the Israelites when they had done the great execution upon the Benjamites They sate downe and wept repenting them for Benjamin their brother because there was a Tribe cut off from Israel that day Judg. last And what lesse doth the Anabaptist in cutting off Infants from communion with Christ and his Church In so doing there is a Tribe cut off from Israel which though it be the Tribe of Benjamin the youngest Tribe yet is it not the least but a very great and considerable part of this bodie This act of theirs cals for repentance To which leaving them Take wee heed lest any of us come under the same guilt in any other kinde least we be any wayes back-friends to the Kingdome of Christ by with drawing our selves or others from visible communion with the misteriall bodie of Christ Our selves If any man with-draw himselfe my soule shall have no pleasure in him Heb. 10. Others by seducing them drawing them from visible communion with Christ in his Ordinances What is this but a dismembring of the bodie of Christ A thing which he cannot but be sensible of I wish they may so be who stand guilty of it David when hee had but cut off the lap from Sauls garment the skirt of his role his heart smote him What is it then to cut off a lambe from the bodie of Christ Take wee heed of having any hand in it Can wee doe any thing to enlarge and encrease the Kingdome of Christ this doe wee And as all ought to doe it so the Ministers of Christ in speciall whom Christ hath sent forth with the same commission as that great feast-maker in the Gospel did his servant ordering him to goe into the streets and lanes and high wayes and hedge rowes and to bring in all that he met with compelling them to come in that his house might be filled This are we the Ministers of Christ to doe Invite perswade command compell I meane in a spirituall way making use of spirituall weapons which are the weapons of our warfare viz. the sword of the spirit put into our mouthes compell men all sorts of persons to come in unto Iesus Christ that they may have communion with him and benefit by him But what then must men be forced to come unto Christ To have communion with him in his Ordinances though against or without their wils Not so Thy people shall be willing or come willingly in the day of thy power They which come to Christ must come willingly So did they which brought these Infants here in the text This is the maine worke of the ministers of Christ to worke upon the wills of men of unwilling to make them willing to bring off their wills to desire and seek communion with Christ that they may come and come willingly But what if they doe come and come willingly offering and tendering themselves to visible communion with Christ are they now to be received admitted to the Ordinances Surely yes Vnlesse there be some just obstacle to hinder them That was the case of these Infants here in the text They were brought unto Christ and theâ—e was no just obstacle to hinder them and therefore the disciples ought not to have kept them back No more for ought I know ought the Ministers of Christ to repell and reject any who come willingly unto Christ desiring communion with him in his ordinances I meane in the Sacraments whether Baptisme or the Lords Supper There being no just obstacle no just exception against them they ought not to keep them back True it is where there is a just obstacle as viz. where the person is ignorant or scandalous in this case there ought to be a suspension from these ordinances Sacred things ought not to be prostituted to all comers But otherwise I see not how the ministers of Christ can debar any from visible communion with Christ who offer themselves to it without incurring the displeasure of their Lord and master as here the disciples did by putting back these Infants against whom no just exception lay When he saw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was much displeased saying suffer little children to come unto me c. And so I am fallen upon the second particular observable in this Historie which informes us what our Saviour said to his disciples upon this act of theirs Where we may first take notice of the charge hee giveth them viz. that they should freely permit children to come unto him Suffer little children to come unto me and forbid them not A double charge or rather one and the same charge expressed 1. Positively suffer little children c. Then Negatively And forbid them not The latter is but an inforcement of the former Put them together they hold forth unto us this maine truth That the grace of Christ extendeth even â—â—to Infants Infants have a right to and interest in Christ and are capable of benefit by him as well as others Wherefore else should Christ call them unto himselfe So hee did as St. Luke noteth it But Jesus called them unto him Them i. e. the Infants So the Greek expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wherefore else should he give so strict a charge concerning them that they should have free accesse unto him Had hee no interest in them nor they in him Surely the grace of Christ reacheth them as well as others It must needs be so otherwise there were no hope of salvation for them In Adam the first Adam all dyed The roote dying all the branches dyed in it and with it So as now the whole posteritie of Adam are all concluded and shut up under death Death passed upon all for that all have sinned saith the Apostle All subject to a temporall lying under the power of a spirituall bound over unto an eternall death Such amongst other is the condition of Infants which appeareth in that they are subject to temporall death as well as others Death reigned from Adam unto Moses even â—ver them which had not sinned after the similitude of Adams transgression i. e. over Infants who had not sinned as Adam did actually in their owne persons Yet death reigned over them they were subject to a temporall death as well as others A plaine evidence that they were and are guiltie of eternall death as well as others Now there is no way no meanes of deliverance no way to be freed and exempted from this common condition but by Christ Even as in Adam all died so in Christ shall all bemade alive saith the Apostle i. e. all that are in him Even as all
mee out of the wombe Psal 22. vers 9. I was cast upon thee from the wombe vers 10. c. It is God that preserveth Infants in the wombe It is hee that bringeth out of the wombe in both which his Power and and Providence are wonderfully manifested And he it is that taketh care of them afterwards providing for them as he doth for other of his Creatures Hee that heareth the young Ravens when they cry much more heareth the cries of poore helplesse Infants God hath heard the voice of the Lad saith the Angel to Hagar concerning her sonne Ishmael Thus the cries of poore Infants come up to heaven prevailing oftentimes for themselves sometimes for others So did the Infants at Nineveh Jonas 4 vers last Thus the Kingdome of Gods power belongeth and reacheth unto Infants A consideration not un-usefull unto Parents in respect of their children But I will not dwell upon it The phrase in the Text though it taketh in this yet it riseth higher Secondly In the second place Infants as they are subjects of Gods kingdom of Power all of them so of his Kingdome of Grace some of them Of such is the Kingdome of God viz. his Kingdom of Grace which consisteth as well of Infants as any others They may be subjects of this Kingdome members of the Church First Of the Church visible So are all the children of believing Parents The Parents themselves being subjects of this Kingdome visible members of this mysticall body such are their children also So the Apostle concludes it Rom. 11. If the root be holy so are the Branches Where by the Root we are to understand the Patriarchs Abraham Isaac and Jacob By the Branches the people of the Jewes their lineall off-spring their naturall branches as they are called v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which expression it is well collected by some that by the Root in that place cannot be meant Christ as Origen of old and our Anabaptists at this day would have it in as much as Christ hath no such naturall Branches His Branches are all Insititious ingrafted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches not by nature but by Grace The Root there is Abraham and other of the Patriarchs the Jewes Progenitors who are so called not in regard of their persons as Calvin well noteth upon it but in regard of the Promise which was made to them and to their seed In respect of that Promise that Root was holy holy in respect of a federall holinesse the holinesse of the Covenant Now the Root being such saith the Apostle such are the Branches Their progenitors being in Covenant such was their Posterity Such were the children of Abraham then and such are the children of believers now The one being holy so is the other Holy not in respect of any inherent quality of holinesse but in respect of outward priviledges and prerogatives of grace grounded upon the Promise made to the faithfull and their seed The former cannot but the latter may and doth descend from Parent unto the childe A wise man doth not alwayes beget a wise sonne communicating his wisdome to his childe But a free-man begets a free man The childe being borne free by vertue of his fathers Charter Thus though inward holinesse is not transmitted from the Parent to the childe yet externall holinesse may federall holines may Thus Iews begat Iews and Christians now beget Christians Who yet are such let that be still taken notice of not by vertue of naturall generation but by vertue of the Covenant the Promise which is made unto the faithfull and their seed Thus the Root being holy so also are the Branches The Parents being in Covenant so are their children to be accounted They are all of them members of the Church visible Secondly I and some of them of the Church Invisible not only belonging to Gods Election of grace but subjects of his Kingdome of grace Such as Christ exerciseth a gracious government upon and in Regenerating Justifying Sanctifying them induing them with his holy Spirit That Christ doth exercise such an operation in and upon some Infants it must not bee denied Two instances are usually brought to prove it the one of Ieremy the other of Iohn the Baptist both which are sayd to bee sanctified in the wombe So was Ieremy Before thou camest out of the wombe I sanctified thee But this I consesse I dare not build upon By Sanctification I take there to be meant only a separation unto a speciall use and service So the next words seeme to expound it I sanctified thee and ordained thee a Prophet unto the Nations That seemeth to 〈◊〉 the 〈…〉 spoken of Not any infusion of any 〈◊〉 of grace into his soule that faith Mr. Calvin is nimis argutum the Text will not beare it but onely a designation a setting of him 〈◊〉 unto his propheticall office To wave that The latter is cleere John the Baptist he was sanctified in or from the wombe and that by the secret worke of the Spirit upon his soule The Text is expresse He shall be filled with the holy Ghost even from his mothers wombe This God did to him The like he can doe for others and no question frequently doth it Communicating his Spirit even to Infants though not in so large a measure as to the Baptist yet in such a measure as may be sufficient for them sufficient to make them and prove them subjects of this Kingdome of God his Kingdome of Grace I Thirdly to give them a right to and interest in his Kingdome of glory That also is the Kingdome of God and of such is the Kingdome A truth which necessarily followes upon the former Being subjects of Gods Kingdome of grace they have also right to his Kingdome of glory He shall give grace and glory Psal 84. Grace as the first-fruits Glory as the full crop the one a pledge a seale and earnest of the other But upon this I will not insist I presume I shall meet with none so uncharitable as to deny or question it Come wee rather to make some Application of this Truth Vse 1. Here is first a Warrant for what the Church of God in all Ages hath practised the Baptizing of Infants This the Church hath done and this it doth I but quo jure saith the Anabaptist what warrant hath it for it why Christs owne warrant who here telleth us that of such is the Kingdome of God the Kingdome of Grace and Kingdome of Glory Now being subjects of this Kingdome they have right to the priviledges of subjects amongst which this seale of the Covenant is none of the least Repl. I but saith the Anabaptist we mistake the Text. How so Why the Text doth not say to them belongeth or theirs is the kingdome of God but of such is the kingdome of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning thereby
Circumcision Vide Goodwins Moses and Aaron l. 6 c. 1. * i. e. Virâ—s nominatim advocatos ut â—estâ—rentur nomen illud filio meo imposiâ—uÌ„ in Ecclesia quum circumcidâ—retur Jun. Tremel ad loc Vers 1. 3. The originall of witâ—â—â—â—es in Baptism Aâ—q ex hoc â—itu profâ—ctum â—sse illum nostrum constat quo certi homineâ— speciatim maxiâ—è veâ—o iâ— calamitosis temporibus ut ista futura erant adhibentur testes accessus ad Christum ad Ecclesiam per Baptismum nominis in Baptismo inditâ— Hos vulgus compatres et commatâ—es Graeci olim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt Jun. Trâ—ib Repl. A humane testimony is no ground for faith Sol. A humane testimony sufficient for a humane faith Repl. What if a man should believe that he is baptized when he is not Sol. Such an error being invincible shall not â—â—nder salvation Baptizatus voto voluntate licet non reipsâ per aquae lavacrum Am. lib. de vitâ Valent 2 Coâ— 8. 12. Minime salvari possunt quâ— nec re nec voto baptismi Sacramen um susciperint quâ— verò saltem voto Sacramentum baptismi susâ—eperint eâ—sâ— non re sâ—lvari possâ—nt Thom. pars 3. q. 68. Act. 2. con An antidote against Rebaptization 2 Sam. 12. 9. 10. Concil Laod. can 7. Arelat can 8. Leo Ep. 7. 7. citati per Chemnitium in Exam. de Confirmat Mat. 13. 25. Chemnit Har. ad loc A 3. fold Act in this Hist 1. Act. The act of those which brought these children to Christ wher 4. particulars 1. Who were the bringers 2. Whom they brought viz. Infants Cleared by 3 arguments Luk. 18. 15. 3. To whom they were brought 4 To what end Math. 19. 13. Gen. 27. Gen. 28. Obser 1 Infants capable of benefit by Christ Object Infants doe not actually believe Answ Christ can touch them though not touched by them Phil. 3. 12. Mat. 9. Applica Stand not to reason with flesh bloud about this mystery Iohn 20. Eccles 11. 5 Rom. 11. 33. Obser The best office Parents can doe for their Children to bring them to Christ Reason â— Christ a storehouse of blessings 1 Ephes 3. Reason 2. Infants necessitous creatures Applica Vse 1. The preposterous care of carnall Parents Luke 10. 41. The worst office to keep children from Christ Levit. 20. â— Vse 2. Instruction To excite Parents to this duty Matt. 9. 2. 2 Sam. 19. 37. Quest How shall Parents bring their children to Christ and what they are to doe to that end Answ A threefold direction Before they are borne Sanctifie them in the wombe by prayer Psal 127 3. Make sure they may bee borne under the Covenant When they are borne Give them to God again Bring them to Baptisme Whether mothers are bound to present their children with their owne hands 1 Cor. 11. 16. The chiefe care lyeth upon the Parents specially upon the father Exod. 4. 24 Quest What if the mother bee unwilling Answ The case of Moses and Zippora Let not Parents deferre this Ordinance upon carnall reasonings Gen. 17. 24. Object The Promise is sufficient though unsealed Chemnit Har. ad loc Math. 8. 8. Ans Meanes afforded for the helpe of our infirmity and strengthning our faith are not to be neglected Isaiah 7. 12. 3. When children come to yeares of discretion 1. Instruct them in the knowledge of Christ 2 Tim. 3. 15. Ephes 6. 4. Gen. 18. 19. Leading them to Christ by example 2 Sam. 19. 39 Act. 2. The act of the disciples double 1. Repelling the Infanâ—â— Obser Satans peculiar-ill will to children How Satan hinders children from coming to Christ 2 King 23. 12. Reason 1. 〈…〉 Parents should be the more vigilant Rebuking those which brought them Obser 2. Good undertakings subject to discouragements cast in sometimes Reason 1. By God for the tryall of his people exercise of their graces Matth. 15. v. 23. v. 24. v. 26. Reason 2. By Satan to dishearten them Nnmb. 32 Applica Fore-arme against discouragements Let not new-commers to Christ bee discouraged Observ Holy men may stand in the way of religious undertakings Matt. 16. 22. Reason 1. God permits it Satan incites to it making use of such instruments because least suspected Matt. 16. 23. Holy men yeeld to it because they know but in part 1 Cor. 13. 9. Acts 19. 25. Applica Make not the judgement or practise of others a rule to believe or walke by Rom. 3. Anabaptists misled with an opinion of the piety of their leaders Object The ground of this act of the disciples not malice or enuie but 1 Cor. 13. 4. Ignorance of two things 1. Of the need that these Infants had of Christ Matth. 9. 12. 2. How they were capable of receiving benefit by him Applica The Anabaptists grounds in denying Baptisme unto Infants the same with these of the disciples 1. Because Infants have no need of it Diâ—â—g Anab integ Ereunen â— Odâ—goâ— Act 22. 16. 2. They are not capable of benefit by Baptisme Heb. 4. 2. Act. 8. 37. Both erre not knowing the scriptures Matth. 22. 29 Matth. 22. 29 So did the disciples Psal 8. 2. Psal 22. 9 Ioh. 6. 7. Matth. 18. 2. So doe the Anabaptists Psal 51. Ephes 2. 2. Blind zeale for their masters Honour Matt. 2. Calvin Harm ad lâ—c Matt. 20. 21. Acts 1. 6. Iohn 18. 36. Ease Observ Two dangerous counsellours and guides Carnall reason Blind-zeale Rom. 10. 20 Gal. 1 1â— Prov. 14. 28. Psal 119. 133. vers 105. Acts 3. Our Saviours Arbitration wherein 3. particulars His affection what hee thought of this act of his Disciples Obser Good intentions will not beare out unwarrantable actions 2 Sam. 6. 6. Mat. 16. 23. Applica Let not Wil-worship look for acceptation with God The ground of Christs displeasure viz. A three-fold injury offered by his Disciples To the Infants in keeping them from Christ Observ The greatest injury Vse 1 This injury charged upon Anabaptists Ferus in Mat c. 19. v. 13. Vse 2. Take need of hindering the salvation of any Mat. 18. 6. Hicroâ—â— ad loc Iohn 1. 41. 42. vers 45. 46. Iohn 4. 28 29. Which may be done three wayes By evill counsell By evill example Rom. 2. 23. 24. By the abuse of Christian libertie 2. Injurie to those who brought these Infants discouraging of them Luk. 22. 32. Applica Take heed of discouraging or offending the weak brethren Iob 4. 3 4. Isaiah 42. 3. Math. 12. 20. 2 Gal. 12. 13. Specially by the abuse of Christian libertie 1 Cor. 8. 9. v. last Rom. 14. 2â— 3. Injurie to Christ himselfe hindering his Kingdome Applic. Charged upon Anabaptists Vse 2. Take heed of being back-friends to this Kingdome by withdrawing our selves or others from visible communion with the Church Heb. 10. 38. 1 Sam. 24. 5 6. Let all seek the inlargement of this Kingdome Specially Ministers Luk. 14. 21. 2 Gor. 10. 4. Inviting and compelling men to come unto Christ Quest Whether men may be
forced to visible communion Answ No they must come willingly Psal 110. 3. Object Are all to be admitted who offer themselves to visible communion Answ Yes unlesse there be some just obstacle 2. Our Saviours speech to hâ—s disciples Where 1. His charge to them Observ The grace of Christ reacheth unto â—nfants Luk. 8. 16. Reason Otherwise no hope of salvation for them 1 Cor. 15. 22. Rom 5. 12. Rom 5. 14. 1 â—oâ— 15. 22. Ioh. 14. 6. Act. 4. 12. Object Infants cannot come unto Christ â—rgâ— not capable of benefit by him Ioh. 6. 37. Veers 35. Sol. 1. The faith of the Parent conceived sufficient Infants may have a seed of Faith Being given to Christ they shall be brought to him one way or other Applica To Anabaptists The reason of this charge Kingdome of God 3. fold Of Power Matt. 10. 29 30. Psal 103. 19. Psal 145. 13. Vers 11. Of grace Mat. 6. 13. Rom. 14. 17. Luke 17. 21. Of glory Luke 12. 32. 1 Cor. 6. 9. Infants subjects of all these Of Gods Kingdome of power Psal 139. 13. Psal 22. 9. 10. Psal 147. 9. Gen. 21. 17. Ion. 4. 11. Of the Kingdome of Grace Children of believing Parents members of the Church 1 All of them of the Church visible Rom. 11. 16. Explained vers 21. Dr. Willet ad loc Calvin ad loc Prov. 17. 21. Acts 22. 28. Some of them of the Church Invisible Iere. 1. 5. Calvin ad loc Luke 1. 15. Of the kingdome of glory Psal 84. 11. Rom. 8. 23. 2 Cor. 1. 22. Ephes 1. 14. Applica A warrant for Baptizing nfants Replica The Anabaptists evasion Not Them but Such Theodor. Aquin. Stella Solu Cleared 1. From our Saviours intent 2. From the proper sense of the word such Nehem. 6. 11 Philem. v. 9 Rom. 1. last 〈◊〉 5. 21. The argument retorted Chemnit Musculus ad loc Vse 2. Comfort hope to believing Parents touching their Infants dying without Baptisme Gal. 3. 28. Our Saviours Reason amplified Piscat Anal. in loc Mat. 18. 3. Observ All that would enter into Gods Kingdome must be come as little children Explic. Ioh. 3. Resembling Children in some imitable qualities 1. Without malice 1 Cor. 14. 20. 1 Pet. â— 1. 2. Without Guile Matth. 10. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui nihil est admixtum Rom. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— In their actions 1 Thes 4. 6. 2. In words 1 Pet. 2. 22. Ephes 4. 25. Ephes 6. 14. In heart Psal 32. 2. Children for humility Mat. 18. 4. A childe sitting in the dust an Embleme of humility and contentation Psal 131. 1. 2 Iere. 45. last Isa 47. 1. Lam. 4. 5. Col. 3. 12. 1 Pet. 5. 5. Contentation Phil. 4. 11. â— Tim 6. 8. Innocency Iere. 2. 34. Iere. 19. 4. Vers 5. Diodat ad loc Heb. 7. 27. Mat. 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine cornibus Scap. Psal 24. 4. Psal 15. 3. Forgiving forgetting injuries Luke 17. 3 〈◊〉 Psal 86. 5 Psal 103. 9. Eph. 4. 26. Making use of cries and teares for their weapons Exod. 2. 6. Obedience to their heavenly Father Applica Enquire whether wee be such Isa 48. 4. All who are not such shut out of Gods Kingdome Ioh. 14. 6. Ioh. 6. 37. Râ—â—e 3. 7. Vse 2. Be we as children Receive the Kingdom of God as children His kingdom of Grace To be taught by God To bee ordered by him In life Psal 131. 2. In death 1 Pet. 4. last His Kingdom of Glory Receiving it upon Gods tearmes Rom 6. 23. In God s way Phil. 3 11. 14. Psal 77. â—0 Christs act towards these Infants three-fold Obser God sometimes doth for his people above their desires Ephes 3. 20. Malac. 2. 15. Matth. 8. 2. 1 King 3. 12 13. Matth. 9. v. â— v. 6. Reason He is abundant in mercy 1 Pet. 1. 3. Ephes 2. 4. Rom. 10. 12. Luk. 12. 21. Iames 1. 5. 1 Tim. 6. 17. Applica Come unto God and Iesus Christ 1. By prayer Ioh. 16. 23. Matth. 7 7 Iames 1. 5. 2. By faith Luk. 15. 20 22. The first act viz. Suception Piscator schol ad locum Luk 2. 28. These children were Infants Suidae Obser Christs singular affection to Infants Chemnit Har. ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph Pad 7. Applic. Papists and Anabaptists herein unlike unto Christ 2 Sam. 12. 23. Vse 2. Be incouraged to come unto Christ Ioh. 6. 37. v. 40. Q How shall we come A. Not by any power of our owne Ioh. 6. 44. 2. Not in any confidence of selfe-worthinesse â— Bring faith with us Hab. 2. 4. Matth. 9. 20. 21. Mark 6. 56 c. 3. â—0 Act 2. Imposition of hands A ceremonie of ancient use in case of 1. Benedictiâ—en 48. 14. 2. Consecration Exod. 29. 10. Numb 8. 11. Osiander ad loc Numb 8. 10. Mat. 26. 26. 1 Cor. 11. 23. 24. Acts 6. 6. Acts 13. 3. â— Tim. 4. 14. A usefull Ceremony though not simply necessary yet expedient 1 Tim. 5. 22. Vide Piscator sup Mat. 19. vers 15. The signification of this Ceremony viz. the conferring of some gift either By bestowing c. Thus Christ blessed Mat. 21. 18. By praying for it and pronouncing it Gen. 48. Deut. last vers 9. Act. 19. 6. Act. 3. Christ blessing of these Infants Ioh. 17. 2. Quest What blessing Christ bestowed on these Infants Answ Not onely a temporall but a spirituall and eternall blessing Observ Christs blessing the best blessing Gen. 27. 33. Applica Seeke this blessing Object Christ did not Baptize these Infants Answ Heâ— 6. 6.
THE DOCTRINE AND PRACTICE OF PAEDOBAPTISME Asserted and Vindicated By a large and full improovement of some principall Arguments for it and a briefe Resolution of such materiall Objections as are made against it Whereunto is annexed a briefe and plaine Enarration both Doctrinall and Practicall upon Mark 10. v. 13. 14. 15. 16. As it was some time since Preached in the Church of Great Yarmouth Now published for an Antidote against those yet spreading Errours of the times Anabaptisme and Catabaptisme By JOH BRINSLEY Tanto magis proinfantibus loqui debemus quanto minus ipsi pro se loqui possunt August ad Hil. Ep. 89. London Printed for Charles Greene and are to be sold at his shop in Ivie Lane at the signe of the Gun 1645. I Have perused this Vindication of The Doctrine and Practise of Paedobaptisme in which the Reverend Authour hath also handled some things not usâ—ally treated on by any in our Language which he submits to the judgement of the learned and judicious And I commend to be Imprinted Ja. Cranford May 22. 1645. To all the true Lovers of Truth and Peace in the Church of England Specially those in the Towne of Great Yarmouth TO You have I dedicated this part of my labours to whom I have devoted all What sad and dangerous distempers have invaded the Ecclesiasticall body of this Kingdome in this spring-time of Reformation I shall not need to tell you there being scarce any part of it but feels of them and labours under them Heereupon it hath beene and is my highest ambition to shew my selfe what one of the Pen-men of sacred Writ is said to have been and what every Minister of the Gospel at this time specially ought to be both an Evangelist and a Physician To this end I have already adventured abroad some Counsels and Prescripts which being proper for the place where Providence hath laid out my Practice may also if rightly applied proove not unusefull to others And to the same end it is that I have now sent this Tractate after them wherein you have a Topicall Remedy for that spreading Gangrene of Anabaptism which unlesse timely prevented may prove faâ—all to the whole body both of this Church and State This evill beginning to shew it selfe as in some other parts adjacent so in this place which God hath in part committed to my Cure I was induced sometime since to encounter with it in the Pulpit My endeavours heerein I blesse God I found not altogether unsuccessefull And heereupon I am now the rather incouraged to present them to a more publick view Wherein if any shall conceive my service needlesse in regard of the divers learned Treatises of this kinde already published I shall only desire them to believe that as however those Pharezzes were first brought foorth yet this Zarah put foorth the hand before most of them the Pulpit being for most part delivered of the one before the Presse was of the other sâ—â— they shall meet with somwhat heere which they may yet call New Amongst other passages I shall humbly take leave to Apologize for one which possibly may rise in the stomack of some viz. the Holding forth of Confirmation as it is called in the primitive simplicity of it for an Apostolicall Ordinance This I confesse I cooke the first hint of from learned and judicious M. Calvin as he himselfe though he would not from St. Ierome yet after upon second thoughts did from Sâ— Paul And finding it a point so usefull not only in the present controversie oâ— Paedobaptisme but also for the healing of some of the chiefe differences of the times viz about mixt Communion and Church Covenant I could not but hold forth that little light concerning it which I have received from some others such as were in their times magna Ecclesiae lumina stars of the first magnitude burning and shining Lampes If any shall not heereby see what others have done and my selfe imagine to doe I shall only crave of them first to take off that filme of prejudice which possibly the grosse corruption of this supposed Ordinance in the former practise of it both in the Church of Rome and amongst our selves may have drawen over their eyes and then I shall freely leave them to beleeve and report what they see For my selfe let the World know all that heerein I desire and aime at to be onely this That If there be any thing Apostolicall in this Ordinance it may be revived and received otherwise if meerely Prudentiall as an explicitâ— Church-Covenant so far forth as distinct from the Covenant of Grace is supposed to be then how farre to bee imbraced or rejected I leave it to those who have Authority and Ability to judge With the submissive tender of which humble motion I shall fit downe and rest Yours in the service of Christ Ioh. Brinsley Yarmouth June 26. Anno 1645. THE Doctrine and Practice OF PAEDOBAPTISME Asserted and Vindicated HEB. 6. 2. The Doctrine of Baptismes BAptisme it is a Sacrament a Sacrament of the New Testament the first Sacrament of the New Testament instituted by Christ to be dispensed by his Ministers upon these particulars I have already insisted It remaines now that we come in the next place to the Subject of Baptisme which because at the present it is made the subject of great debate and controversie I shall therefore take leave to dwell a little the longer upon it Q. The Question is Who they are that may and ought to be baptized A. To this we may returne a generall answer viz. Such as are in Covenant with God Baptisme it is a seale of the Covenant even as Circumcision was which is therefore called by the name of the Covenant My Covenant shall be in your flesh So is Baptisme a seale of the Covenant viz. the Covenant of Grace and of that Covenant already made Marke that A Covenant is first agreed upon the writings drawne before it be sealed Thus men must first be in Covenant with God before they partake of this Seale Thus it was in Circumcision God first maketh a Covenant with Abraham and his Seed then for the confirmation of it he commandeth him and his to be circumcised And thus it is in Baptisme persons must first be in Covenant with God before they be baptized They must be such as lye under the promise Repent and be baptized saith Peter to the Jewes for the promise is to you and to your children Persons to be baptised must be such as are in Covenant Such understand it as we will Inclusively Exclusively All such and onely such Both true 1. All such of what Nation sex age condition soever Iew or Gentile male or female young or old bond or free c. being in Covenant with God they both may and ought to partake of this Seal of the Covenant When God instituted the Sacrament of Circumcision Abraham