baptisme is insufficient For the assumption we have proved before that infants want faith at their baptisme For the propositon it appeares Acts 19.2 3 4 When certain that were not well instucted in christianitie had Baptized some Disciples but had not baptised them into the name of the holy Ghost and its probable by Pauls speech verse 4. that they were not baptised so much as into the Name of Jesus Christ but onely into the name of one God hence their baptisme being defective in beleeving in some of the persons of the Trinity they counted their baptisme not to be sufficient and so had a right baptisme in the Name of the Lord Jesus neither was this a needlesse scruple of Conscience in them for Paul did approve it vers 6. By laying his hands on them How much more then is baptisme of infants insufficient that do not beleeve in any person of the Trinitie Neither let any man say this was a relation of Paul concerning Iohns hearers in the time of Iohns ministery so that this word They must have reference unto those hearers and not a relation of Paul concerning an act done by Iohn it plainly appeares because the Apostle goes on in a continued Historie concerning the Twelve to verse 8. for they that Paul laid his hands on and received the holy Ghost and spake with tongues verse 6. must needs be meant verse 4.5 And whereas those that maintain that Paul vers 4.5.6 relates concerning Iohn and his hearers Contend that imposition of hands and beleeving in Christ are all one the contrary appears Act. 16.17 10 47. Argument 8. The same condition and qualifications are required in persons baptiseable in our daies as were required in times of the Apostles But to have put on Christ to be baptized into Christs death to have the heart sprinkled from an evill conscience to be buried and risen again with Christ to have the answer of a good conscience were thâ— conditions then required Therefore such conditions and qualifications are required in our dayes The proposition appears because the essentials of the church of Christ are the same in all ages and it s no where said these conditions shall be essentiall requisites to the planting of churches but after churches be planted members shall come in in the faith of their master or parent For the Assumption it appears Rom. 6.3 4. Know you not that so many of us as were baptised into Iesus Christ that is the name doctrine and profâ—ssion of Christ the badge of Christianity Christian worship Christian religion were baptised into his death The Apostle speaks of their being dead and buried with Christ as of a thing that was in being at their baptisme when they were baptised into the name and doctrine of Christ Obj. But this was meant onely of those that were brought out of a state of Gentilisme but this doth not hinder but the infants of such were baptised though they were not deemed to have grace Answ The Apostle cuts of all such allegations by these words Know ye not that so many of you as were baptised into Iesus Christ that is the name and profession of Christ were baptised into his death and buried with him by baptisme So Gal. 3.26 27. The Apostle had said vers 26. The Galatians were all the children of God by faith in Christ Iesus he proves it from their baptisme vers 27. For as many as were baptised into Iesus Christ that is his name and doctrine have put on Christ That is all those that were baptised in Galatia into the name doctrine and profession of Christ had put on Christ before baptisme so farre as man could judge else any man might have excepted against the Apostles reason and said this proves not the point for they are others that is to say infants that are baptised into Christ and have not put on Christ So Coloss 2.11 12. The Colossians were not baptised to beleeve in time to come but because it was supposed They had the circumcision made without hands by the spirit Christ vers 11. death buriall and resurrection with Christ vers 12. Also faith of the operation of God Now how could this be said of infants So Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washt with pure water Divines interpret this washing of our bodies of the washing in baptisme And Estius upon the place saith its the common exposition as well of the Greeks as of the Latins to understand it of the Sacrament of Baptism which must needs be meant because he names the body for if he would not have named something that he had not named before he would not have called it body but soul and have said having your soul washed with pure water but he had spoke before of the soul in these words having our hearts sprinkled from an evill conscience therefore he must needs speak of such a washing as respects the body as it is a body which can be no other then the water of baptisme Which things being so we see what kinde of persons are baptised Those that had their hearts sprinkled from an evill conscience and had faith to draw nearer in assurance to God So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us not the putting away of the filth oâ— the flesh but the answer of a good conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek the interrogation of a good conscience when the conscience is so purged that God hath nothing against it to condemne it it can interrogate God what he hath against it Which shews in Peters time who were the subjects of baptisme Even such as were deemed to have purged consciencâ—s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and câ—mmended from the faith repentance for we are not therefore washed that we may cease to sin but because we have ceased because we are now washed in heart So that we see what qualifications were in the Apostles time and afterwards to a right receiving of baptisme and are to continue as a rule for all churches Argum. 9. That tenent which brings mischiefs to the churches and the contrary practise benefits the practising of the one is unlawfull and the contrary practise required But the baptisme of infants brings mischiefs to the churches and the delaying baptisme till persons beleeve brings benefit Therefore the practising of infants baptisme is unlawfull and the contrary practise required The proposition is undoubted the assumption hath two branches 1 That infants baptisme brings mischiefs 2 That the delaying baptisme til persons beleeve brings benefits I will show the mischiefs which infants baptisme brings 1 It fils the Church with rotten members Such persons in following times growing up prove often wicked and many of them onely civill men we know not how to get
that keeping the Law is still joyned to circumcision So that if you ask what circumcision was it was the profession of the observation of the Law but baptisme signifies forgivenesse of sinnes death buriall and resurrection with CHRIST which is a thing of another kinde 6 Circumcision differs from baptisme 1 in the matter cutting in the flesh being the matter hereof which left a sensible signe in the flesh which the infant when he was grown up could behold all the dayes of his life But dipping in the water is the matter of baptisme which leaves no sensible signe in infants and therefore in respect of them cannot be a Sacrament 2 In respect of form of words because in circumcision there are no words recited as in baptisme the Minister saith I baptise thee therefore persons baptised ought to be capable of reason that they may understand those words and forme their thoughts unto the death and resurrection of Christ 7 It followes not because of the difference in respect of the visible church in the time of the Law and the vsible churches under the times of the Gospell which differ 1 In mater the matter of the visible church of the Jewes was the whole nation of the Jewes good and bad the matter of the Christian church are those that professe faith and repentance 2 In the form of inrightment Circumcision in the flesh gave a person inrightment to the visible church of the Jews but now circumcision of the heart at least in profession is required to make a man a member of the visible church 3 In kinde of worship the Jewish worship and Priesthood and day of worship and maintainance of Officers that is tithes are put to an end therefore there is an end of the visible Church then and instead thereof in the visible churches now there are Ministers to preach and baptise there is also a new worship and a new day of worship and a new way of maintainance of Officers Now there being a change of the Ordinances and government of the visible church it is a folly to argue from circumcision to baptisme 8 The Sacraments of the new Testament cannot be proved but by the Scripture of the new Testament therefore that consequence which is drawn from the old Testament is absurd Obj. 2. They that are in covenant they must be sealed with the seal thereof but infants of believers are in covenant Answ We deny the proposition for the covenant in times past belonged to the females of the Jewes yet were they not to be sealed with the seale of the covenant for want of a command to say they were circumcised in the males is a mistake for 1 In nothing save marriage two shall be one flesh but this was a state of infancy not of marriage 2 whereas some alledge the Jews were called the Circumcision it is onely as other denominations are from the better or greater part as Exod. 9.6 all the cattell of Egypt dyed yet vers 25. there were cattell left 2 I answer to the assumtion viz. infants of godly parents are in Covenant therefore to be baptized Then this Covenant is either the Covenant of grace made with the Elect or some outward Covenant it is not the Covenant of grace made with the Elect for 1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant but those that are children of godly men doe oft fall out of this Covenant and prone to be wicked therefore the Covenant of grace God makes with the Elect cannaot be meant 2. The Covenant of grace with the Elect hath sundry branches not competible unto all the seed of godly men nor none but the Elect among the which the Church cannot tell who they be as that their iniquities shall be forgiven then Jer. 31.33.34 Esa 59.21 that they shall be all taught of God c. Therefore it cannot be affirmed that infants of godly parent or parents much lesse of the infants of a whole Nation that they are in any such Covenant Or else this Covenant is outward and so the bond on Abram and his seedes part is circumcision Gen. 17.10 This is my Covenant which you shall keep betwixt me and you and thy seed after thee every man childe shall be circumcised so Acts 7.8 and he gave him the Covenant of Circumcision and so Abraham begat Isaac Answ 1. If circumcision be the covenant it self and so the Covenant be outward then is the land of Canaan onely the counterpart of this covenant as appears Acts 7. first 8. verses 2 Those that alledge this must disclaim circumcision from being the seal of the righteousnesse by faith as they alledge for the righteousnesse by faith is the covenant with the Elect. Also they must cease to flye betwixt two lurking holes sometimes to say circumcision is a seal of the covenant made with the Elect which is the same in all ages and when they dispute in another place they onely make it an outward covenant 3 Baptisme is no outward covenant and therefore cannot succeed circumcision in any such Identity but is a signe or seal of an inward covenant viz. death buriall and resurrection with Christ Paul for all he was borne in the jewish covenant and circumcised the eighth day yet did not Ananias nor himselfe thinke this enough but he was baptized Acts 22.16 4. There is but one Covenant under the new testament the lawes whereof are writ in the hearts of beleevers Heb. 8.6 It s called a better covenant and vers 8. a New covenant in the singular number not covenants and those that are in it have their sins forgiven Those that urge circumcision to be a seale of the Covenant of grace and sometimes urge it to be the covenant it selfe they run upon this absurdity that they make the covenant and the seal to be one and the same thing in number which is impossible Object But it s said Gen. 17.7 I will be thy God and the God of thy seed If there were any distinct covenant made with Abraham it is only the same in respect of spirituall reference which was made with Noah Gen. 6.18 Chap. 9.10.11 12. Answ There the new Covenant is promised but not covenanted which promise before was made to Adam Noah Abraham Gen. 12.3 Ier. 31.31 I will make a new covenant with the house of Israel not according to the covenant I made with their fathers and vers 33. This shall bee the covenant I will put my law in their inward parts Hee saith not I have made a covenant but I will make a new Covenant which was made good at the death of Christ as the Apostle makes it appeare Heb. 8.9.10 repeating this place of Ieremie so vers 11.12 13. 2. Abraham had but three seeds viz. 1. Christ Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as one and to thy seeds which is Christ 2. The
Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which commeâ—h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the belâ—ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because
point But many have suffered for protesting against it and those of Gods dear children And this I am perswaded were times now or should they be hereafter against Infants baptisme there is hardly that person to be found that would lose a Living much lesse his life for the defence hereof And yet I doubt not but many persons who hold the same in defence of a plain and clear truth would not spare to sacrifice livings credit life and all for Jesus Christ For when a person is put upon losing some dear enjoyment and suffering some great hardship a man will not go a jot further then he hath cleere light nay in point of danger the flesh seekes to winde out it selfe all that it can So that if there be not a plain command from God a man will not suffer 5 It s objected we know not what we would have neither do the Reformers know what we desire Answ The desires of all I know not but my own desires and the desires of divers of Gods Saints I shall propose in all humility to be considered of which may be considered under these parâ—iculars 1 We desire pure worship that we may have wherewith to answer the conscience when it questions who hath required these things aâ— your hands Esa 1. We know how hot the jealousie of God is in case of strange fire as we see in the case of Nadab and Abihu Levit. 10.1 2 We desire that it may be enquired into whether the division of Assemblies which was in use in the time of the first Nicene Councell and how long before I cannot tell probably thought to have continued from the Apostles time wherein congregations were divided into three sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons catechised or fitted for membership 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers and Communicants be not suitable to the Scriptures and a practise seriously to be thought of in these times of Reformation That this was the manner of dividing Congregations we see concil Nicen can 14. de catechumenis laâ—sis concil Ancyran canon 6. de his qui timore ritus Gentilium peregeruat See the same more fully canon 4 de his qui Gentilitatis ritus aliquid peregerunt In which Canons Assemblies were divided into Hearers Catechumeni and Communicants 1 Hearers and the necessity of the times did it not agree with the Word and the ancient Councel as it doth cleerly require one rank of persons to be only hearers what are the whole rable of ignorants drunkards swarers worldlings fit to be save hearers these are far the greater number nor will a little stupifactive divinity in taking them and theirs to baptism and keeping them off from the supper promote them to a higher rank 2 Catechumeni These were persons of whom there was some good hope that they would embrace Christianity in the truâ—h and power who thereupon were instructed in the principles of christian Religion before they were baptised Cypr. l. de bapt haeret saith If any of the catechâ—meni shall be slain for the confâ—ssion of the name of Christ before he be baptised it hurts him not that he was not dipt in water because such an one is baptised with the most glorious and principall baptisme of bloud of which Christ said I have another baptisme Hence there was an Officer in the ancient church who was called a Catechist whose Office was to prepare persons for the receiving of baptisme and the supper and for other duties Such an one was Origen at Alexandria Eus l. 6. c. 12. who seeing the burthen to be too great for himself alone took in one Heraclus to be a fellow helper with him and this Office was according to Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him that is catâ—chised make him that catechiseth pertake in all his goods 3 Offerers or Communicants who being once taken in by baptisme remained in full communion till they were cut off by death or censures The third thing we desire is puritie in constitution of Religion 1 We desire not a reformation of the old which seemeth to be false for these two reasons 1 Because of the universall defection of Antichrist whereby all Ordinances Officers and Constitutions of Jesus Christ were put out of place and new ones come in their stead In stead of Pastors Elders Teachers Deacons c. there hath come in Diocesan Bishops Priests Archdeacons Deans Prebends Churchwardens Sidemen Instead of preaching and prayer Mattens and Even-song and Lyturgies of I know not how many sorts 2 Bâ—cause the matter of the Church hath been so erronious that suppose the power of all Ordinances and Keyes in a time ot universall defection should resolve it selfe radically into the Church Yet there being not any Church right for matter which is part of the Essence this power could not resolve it selfe radically into a Church And therefore if it be any where on earth as doubtlesse it is t must needs be in believers who joyning themselves together in Assemblies may stirre up and take again that power which was committed to the Churches and after cheated away by Antichrist If Idolatry will-worship false matter can un-church Churches then doubtlesse all the Churches so overshadowed by an Antichristian veile have ceased to be Churches and if neither Idolaters will-worship nor false matter singularly nor collectively doe unchurch Churches then the Churches under the Papacie may perhaps be found to continue true Churches to this day who have had a successive though not of preached doctrines yet of persons such as they were which succession hath been like a ship which the longer it went to Sea the fuller it was of leakes Yet if any please they may querie further of the two last branches 2 We desire a setting up of constitutions according to the Scripture or in plaine termes to have a Church described by such notes that cannot be applyed to any other society in the world the taking away of one of which destroyes the essence of the Church That so Gods people may know how to recollect themselves by these signes as Captains in war use by military signes to recollect their routed and scattered forces Only we must consider by way of premise that which Zwinglius long agoe observed that there are but two sorts of Churches mentioned in Scrip ure 1 Catholick comprehending all the elect or body of Christ borne or unborne which were purchased with Christs blood Eph. 5.25 Many men dream of a Catholick visible Church Jewes and Gentiles are taken into one body Ephes 2.14 But not in respect of ministeriall dispensation but of mysticall union The Fathers were wont to call the Church Catholike in opposition to Heretikes and in opposition to the Churches formerly closed up in Judaea but not dreaming of any such united visible body here upon earth also in respect that all beleevers had one and the same faith If all the Churches in a Nation make one body Nationall
Ghost from his mothers wombe Answ I answer with Augustine neither do I countenance that which is done in Iohn nor thence do I fasten a rule what should be thought of infants Mirabiliâ—â— yea I do wonderfully or miraculously publish â—hat in him because I finde it not in others Aug. Epist 57. 2. Had we any extraordinary testimony by an Angel that this or that infant were filled with the holy Ghost from the womb then should we incline the more to baptise them Thirdly all that can be deduced hence is that there is power in God to give the holy Ghost to an infant in a miraculous way yet doth it not appear that Iohn was filled with the holy Ghost by beleeving That he was filled with the holy Ghost from the womb is certain because the word sets it down but for the manner how this was done is uncertain because the word sets it not down We may as well reason that because Enoch and Eliah were translated into heaven other men are so to 3. Object We cannot except any from having faith therefore we baptise all Answ First we except against all from having faith in their infancy because they have not so much as understanding now faith is as well an act of the understanding as of the will 2. In dispensation of this ordinance we must have ground of accepting persons as fit subjects before we can dispence it Acts 8.38 which cannot in an ordinary way be affirmed of infants 3. It appears that all infants wants faith For the proof whereof Downes on Iustâ—fâ—cation I will give sundry reasons published long ago by a Divine not interested in this cause who ex professo took upon him to handle this question 1 They have no knowledge of good nor evill Deut. 1.39 Cannot discern betwâ—xt the right hand and left Jon. 4.11 How then can they understand those things that are above the pitch of nature 2 The dislike that infants have at baptisme testified by their crying and other motion of body had they actuall faith they would endure all with much patience but if in doing so they go against their knowledge the Sacrament is so far from benefitting of them that by their reluctation they contract a further guilt 3 If they have faith why are they not after the imitation by baptisme forthwith adâ—itted to the Lords Supper As they were from Augustines time to the times of Lâ—dovious Pitts and Lotharius a matter of 600 years nay why are they not rather admitted then those of riper years for infants â—ave not so much as evill thoughts in them 4 Because not so much as any one of them among so many millions as havâ— been in the world when he commeth to riper years giveth any testimony of his faith till he be further taught and instructed If a childe born of christian parents and entered into a visible Church by baptisme shall yet while he is in his tender years fall into the hands of Turkes as many thousand have done the whole band of Janizaries as some say consists of no other doth he not readily receive that religion which is first instild into him without dreaming of the Cristian faith Which yet how it should be having from his first infancie been seasoned and sanctified in the Christian faith cannot easily be conceived or imagined 5 Do all that have received faith in infancy lose it again when they come to be of more years It seemeth so if they received it for otherwise why are they put to their catechisme and taught the Elements of faith again But this were a strange course For how should they lose it unlesse perhaps God secretly steale that from them which in time past he gave them which to say is very derogatory to the bounty of God who never withdrawes favour once given untill man by abusing of it have deserved to lose it Not losing it therefore and yet learning it when they come to yeares of capacitie it is a plain argument they never received it in their infancy 6 All habits whether acquired by custome or infused from above make a man more apt and prone unto their proper actions For example whosoever is possessed of the vertues of Justice Temperance Liberality Fortitude will readily do justly temperately liberally valiantly it being the nature of habits to make easie their actions Are now the children of Christians when they come first to bee instructed are more capable of Christian Relgion or more inclineable to holy actions then the children of Infidels experience tells they are not but are as wax indifferently flexible any way It s absurde therefore and void of reason to place in infants the habit of faith which yet inclines them no more to the acts of faith then those that are without it â—om 10. â— 7. Faith comes by hearing but infants hear not neither by the eare nor by any other way proportionable thereto or if they do they understand not what they heare for did they understand I prâ—sume they would hearken more attentively unto what is said then we see they do Wherefore not hearing neither do they beleeve If you say they beleeve by an inward hearing then is that faith wrought either by ordinary or extraordinarie meanes not by extraordinary meanes for it is done every day and hour by ordinary therefore If so then have we a double manner of working faith and both of them ordinary the one by inward hearing in infants onely the other by inward and outward also in those that are adult which is a meere noveltie in the church of God haec ille To conclude the point August contra Donatisas l 4. c. 24. saith Baptised infants cannot as yet believe with the heart unto righteousnesse and confesse with the mouth unto Salvation Also Chemnic Deer Conc. Trid. pars 2. exam Can. 13. p. 89. saith I truely that love simplicity do not understad nor can unfold after what manner that infants that are baptized do beleeve Object But though infants have not actuall faith yet they have Seminall faith Answ This is a vaine distinction For 1. There is but one faith Epes 4. consisting in taking and relying on Christ if we understand justifying faith and one profession of faith which metonimically is called faith and goeth currant for saith in all Ecclesiasticall Dispensations when the profession of life condemnes not the profession of words 1 Pet. 23. Borne again of immortall seed 2. There can be no such thing as Seminall faith in infants because the first feed of faith is illumination of which infants are not capable because voide of understanding This word Seminall doth merely delude men by the Metaphoricall acception to make men think there is a phisickall grouth of faith as in seeds of vegitive bodies when they are sowen when the growth is Metaphisicall and onely in reasonable soules who are fit subjects thereof Objâ—ct But if infants have not faith how can they please God and how are they saved Heb.
that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and â— generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. â—oc 47. â—g 6â—7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly â—g 612. â—p 81 of â—aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren â—ontr 12. â—est 1. Willet Synepsis saith we define Baptisme a signe or sâ—al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith â—oc com â—g 614. Muâ—culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church â— 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. iâ— his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Syâ—alia de peâ—â—ever â—anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence Bâ—ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another precâ—ding requisite to baptisme we see Mark 16.16 Whosoever beleevâ—th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these shâ—uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr
ancientest father Extant that I know of who was not Spurious Yet is it never mentioned in his genuine workes though he oft speake of Baptisme indeed in the suppositious book which is called Quaestions Responsiones ad Orthadoxos it is once mentioned in these words If infants dying have neither praise nor blame by their workes what difference in the Resurrection betwixt them that have been Baptizâ—d of some and have done nothing and those that are not Baptized and likâ—wise have done nothing to which the answer given is The Baptized obtainâ— the go d things that come by Baptisme the others not moreover they are worthy of the good things that come by Baptisme by their faith thâ—t offers them to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For answer the whole book though it go under Juâ—tins name is forgâ—d as apâ—ares by the 16. and 17. questions also 139 14â— Where he hath thâ—â—e words subsistences Persons Trinity Vnity which Sâ—ulptotus in Anaâ—â— Iustini cap. 11. Saith he was ignorant of in his former writings and the Church of God was necessitated long after to use these words moreover Sculptetus addes these words I thinke no man will doubt that this treatise hath crept iâ—to the number of Justins writings for quâ—st 112. The angell that spake to Jacob and Moses is said to be a created angell but in the disputation with Tripho the Jew which is confest to be his owne that angell is said to be the Son of God again in the 82. and 86. questions Origen is cited for the exposition of certain Hebrew names when he lived a matter of 80. yeers after Justine So question 127. the Manichees are cited who sprung not up till 130. yeers after Justine so quest 75. that the soules are kept in places worthy of them till the day of the resurrection how doth it argee with those things which the true Justine writeâ— in his Oration to the Greeks viz. The soul being fred from evills goes to him that made it there are other reasons to be seen in Sculptâ—tus against this book 2. In this pâ—int of infants baptisme this place of Iustine is contrary to that which the true Istine writes in his Second apologie for the christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Emeperour Antoninus where he saith whosoever are perswaded and beleeve those things to be true which are delivered and spoken of us and receive that they can so live they are brought of us where there is water and are washed in the Name of the Father and Lord of all things and our Saviour Iesus christ and the Holy Spirit pag. 73. Editio Commelini This book by all mens confâ—ssion was his own for which he suffâ—red death also pag 76. He saith moreover We after this wâ—shing do bring the beleever now joyned to us to the brethren as they are called where they are gathered togâ—ther to Common Prayers and supplications both for themselves and the party Baptised or inlightened and for all others and marke it in this Apologie he sets down the practise of the Church both for word prayer and Administration of the Sacraments and that ex Professo This is all that I can finde upon a diligent search for Baptising infants in Iustine Maâ— so thaâ— it was not in the world in his time and but once named in one book which most falfâ—ly is attributed to him and the contrary practise we see in the true writings of Iustinâ— and this that I have spoken I challenge any man to gainsaiy if he can And therefore I wonder how Mr. M. can use such a confident assertion as he doth when he saith this priviledge of baptizing of such infants Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards and for the confirmation hereof he brings a quotaâ—â— out of this spurious Book falsely attributed to Iustine Martyr quest 56. the vanitie of which Book I have sufficiently proved We shall desire him or any other to prove if he can that in any place of Iustine Martyrs genuine Works there is so much as the name of Infants Baptisme much lesse the thing I suppose he may as soon find a Dolphin in the woods as finde any such thing Yea we shall desire him or any other if they can to prove insuâ—ts baptisme out of Iustone Martyr Ireniaeus Origen Clemens Alexandrirus or Tertullian which are the fathers next to the Apostles For the following Fathers we do not regard their authoritie in this point as being farre off from the Apostles times I suppose it will trouble any man to finde so much as the name much lesse the thing Save that Origen calls it a tradition in Rom. 6. his words are The church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of divine mysteries were committed knew that there were in all the natural filth of sin which ought to be abolished by water the spirit whether this tradition of infants baptisme washing away the naturall filth of sin be to be conjoyned in equality of power with those traditions the Apostle mentions 2 Thes 2.13 I appeal to Mr. M. Mr M pag. 4 his own conscience Besides why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Ordinances 1 Cor. 11.2 should be here translated Traditions I see not the word being in every tittle the same it ought to have been translated Ordinances here as well as there Such ordinances of the Word as the Apostle in his preaching as well as his writing had set them in of these he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold these ordinances with all your power these kind of reasonings do not edifie but make way for the Popish delusions of written and unwritten word And whereas M. M. addes pag. 4. that Origen calles it a tradition received from the Apostles I answer many things are falsly attributed to the Apostles as the Apostles Creed and that Book called Canones Apostolorum neither of which Luke mentions in the Acts of the Apostles no more then he doth this tradition of baptising infants â—sidore as Gratian cites him Dist 16. saith the canons were made by hereticks and put out under the Apostles name And indeed there are many things in them quite contrary to the Apostle doctrine O siaâ—dâ—r saith l. 3. c. 3. It s certain these canons were not composed by Christs Apostles Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles So CLEMENS ALEXANDRINVS We being dipt are inlightned we being inlightned are adopted for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—c Pedaâ—oâ— lâ—b 1. â—ap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we being adopted are made perfect being perfect we are made immortall And then he addes this work meaning Baptisme is called diversty viz. 1. a washing whereby we wipe away our sins 2. Grace whereby the punishments due to our sins are forgiven
3. Inlightning whereby we behold that holy and wholesome light Further ibid. pag. 95. Moreover these bonds speaking of ignorance and sin are most specâ—tily forgiven by mans faith but by Gods grace that is to say when sins are forgiven by one Paeomian medicine that is to say the baptisme of the word therefore we wash away all our sins and forthwith we are no mâ—re wicked for this is one grace of illumination â—r Baptisme that there are not the same manners that were before we were washed Also pag. 96. ibid. he saith We repenting of our sins and renouncing their diminutions being purged from our dregs by baptisme also have recourse to that eternall light as children to their father By which it appeares in Clemens his time repentance went before baptisme So Basil cont Eunomin lib. 3. Qui enim gratia divinus efficitur c. For he that is made godly by grace is changeable by nature sometimes by negligence falling from goodnesse but that doth plainly resist the tradition of wholesome baptisme for baptisme is the seal of faith but faith is the confession of the Dietie for first he ought to believe and after to be sealed with baptisme Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners the death of sin the regeneration of the soul How can this be affirmed of infants And speaking of persons of wicked men he saith Pag. 15. I will rowl in mire after the manner of hogs I will walke deceitfully swear lye and then when I am full with evils I will cease and receive baptisme Which showes at what time persons were wont to be baptised not in their infancie but when they were men For Mr. M. â— M. â—â—g 44. his place out of Irenaeus adversus haereses lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme neither of infants or any other as I can declare upon a diligent search the place makes more against him then for him Tertull. de Baptismo adversus Quintill Editio de la Cerda vol. 2. p. 153. There is nothing so hardens the mindes of men as the simplicitie of Gods workes that a man without pompe and cost let down in the water and betwixt a few words dipt riseth again c. Observe he speakes of a man not of an infant La Cerda on these words in aqua demissus observes that in time past baptisme was celebrated by dipping though he after addes baptisme was conferd on sick persons by sprinkling Ibid. cap. 13. Lex tingnendi to use his own word the Law of dipping is imposed and the form prescribed go ye teach all nations dipping them in the Name of the Father Son and holy Ghost to this law is that definition compared unlesse a man be born again of the water and of the spirit he shall not enter into the Kingdome of heaven he hath bound faith to the necessity of baptisme therefore all beleevers from thence were baptized and then Paul when he beleeved was baptised Where observe first dipping was set down by a Law 2 He bindes faith to the necessitie of baptisme 3 He saith therefore all beleevers from thence were baptised mentioning none else But most fully he saith cap. 18. For every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there that Sureties should be hazarded who by their mortality may fail of their promises and be deceived with the going forward of an evill towardlinesse Let them come whiles they are young whiles wherein they come they are taught let them become christians when they know Christ Also a little after he saith shall it be done more warily in secular things that to whom earthly substance is not committed divine should be committed they shall know to beg salvation that thou mayest seem to give it to him that askes it In the same chapter he saith further For no lesse cause unmarried persons are to be delayed in whom the tentation is prepared c. If any one understand the right baptisme he will rather fear the obtaining then the delaying 1 Where observe he saith for every persons condition disposition and age the delay of baptisme is more profitable much more for infants 2 He saith let them become christians when they know Christ this cannot infants do 3 He saith we will not commit earthly substance to little ones and shall we commit divine 4 It must be given to them that aske it therefore not infants 5 He would have married folkes delayed because of the strength of tentation in them 6 He saith if any one understand the weight of baptisme he will rather fear the obtaining then delaying therefore little did he think it lawfull to baptise infants Also in the 20. chapter of the same Book he saith it behoves them that are about to enter into baptisme to pray with frequent prayers fastings kneelings and watchings and with the confession of all their sins past this cannot infants do Chrysostom ad pop Antioch tom 1. hom 21. pag. 267. Edif purif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before and now speak and will not cease to speak if any one have not corrected the transgresions of his manners and hath not madâ— verâ—ue easie â—o himselfe let him not Baptized For CYPRIANS authority whereas Epist 59. a certain Bishop named Fidus maintained that infants wâ—re not to be baptized till the eighth day there was a Counsell of 66. Bishops that met together condemning Fidus his opinion yet â—pproving infants Baptisme but two things are to be considered 1. The weaknesse of the grounds 2. The errors that came along with it that no man hath cause to triumph in their authority The grounds of Cyprian and his 66. Bishops were 1. Tâ—e son of man came not to destroy soules but to save therefore so far as lies in us no soul is to be destroyed 2. God shewes himself a like father to all to the obtaining of the heaveâ—ly grace 3. If forgivenesse of sins bee given to greatest sinners that most sin against God when they beleeve and none of them are hindered from Baptisme and grace much lesse ought infants to be hindred that being newly borne have sinned onely by Originall sinne and so much the more because not his own but other mens sins are forgiven to him Tâ—ese were the couâ—sels Reasons Cyprianus Collegio 66. Fido fratri de Bâ—ptizâ—ndis infantibus Epist 59. Now for the Errours about Baptisme they were many As 1. That the Holy Ghost was received by baptisme expounding Joh. 4 He that drinketh of the water that I shall give him of the water of Baptisme Epistola Caecilio De Sacramento dominus calicis pag. 147. The signing with the signe of the Crosse lib. 4 â—pâ—st 56. ad Thibarianos So they thought that he who baptised could give the holy Ghost and if the Priest oâ— Presbiter could not give the Holy Ghost then
Of person 2. Of condition no man can say Christ speakes of suchnesse of person because they are little ones For the Indians and Mahamitans might come in so but he speaks of a suchnesse 1. Because the word is a word of similitude he sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of of such like is the Kingdome of God that is of such as are like in humility c. 2. Because Christ Mat. 18.4 drawes us to humilitie from the example of little children 1 Cor. 14.20 In malice be ye children 6. Had Christ used to baptize little children the disciples would not have rebuked them for bringing their children as wee see they do Mat. 19.13 Obj. 7. Little children receive the Kingdome of God Mark 10.15 and Luke calls those little children infants Luke 18.15 and both Mark and Luke have this saying whosoever shall not receive the Kingdome of God as a little childe shall no enter into it Christ saying of little childe or children indefinitely it may bee understood of all children and so all children may be Baptized Answr Three things are to be opened 1. What Christ meanes by the Kingdome of God I take it Christ meanes the Kingdome of glory though we will not much contend whether both Kingdomes be meant by the Kingdome of grace and the Kingdome of glory or whether the Kingdome of glory onely yet I rather thinke the kingdme of glory is here meant for these reasons 1 Because infants are not capable to understand the Laws of Christ which God declares in the Kingdome of grace neither are they able to to yeeld obedience hereto but they are capable enough to receive the gift of heavenly glory 2 Because this Kingdome is a locall Kingdome because here is mention made of comming into it the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a going into a place but the Kingdome of grace is not a locall place 2 What is meant by receiving whosoever shall not receive c. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to receive that which another gives it s derived a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which is as much as to take that which another gives So that whosoever shall not receive meaneth whosoever shall not take from gift the Kingdome of God 3 What is meant by little childe or children for childe is put in the singular number Mar. 10.15 and in the plurall number vers 16. Answ Little children or infants are to be considered two wayes 1 Collectively and that two waies 1 In an universall collection for all infants that shall be born whether they live or die of these we cannot affirme Christs words to be truth that these receive the Kingdome of God unlesse we maintain falling from grace that they once had received it but were after faln from it much lesse can we affirme baptizing of them 2 In partiall or divisine collection and that in a twofold respect 1 For the kinde of infants or little children living so our Saviours words would not be true For many of them yea even the infants of godly parents grow up and prove wicked and do not receive the kingdome of God therefore it cannot be so taken and we cannot know which will prove good or bad that we may baptise or not baptise them 2 In a partiall collection for all infants so dying in this sense Christs words would import that all such go to heaven and so it would not follow that they should bee baptised because wee know not certainly which will dye or live and therefore though the dying infant go to heaven yet can no Minister baptise it because he cannot know infallibly that it will dye till it be dead nor hath the Minister any such command so to do 2 Singularly Little children or infants are to be taken singularly or individually for some infant or infants which were then brought to Christ whom Christ as God knew to be elect and of these our Saviour speaks and not indefinitely of all infants when he saith whosoever shall not receive the Kingdome of God a little childe shall not enter into it And that Christ so meaneth his speech appears by Mark. 10.14 Luke 18.16 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horum hujusmodi of these such like is the Kingdome of God Christ pointing at them in respect of their humility and election to grace and glory Reader there being a mistaâ—e in the foregoing instead of infants reâ—de humilitie not of their infancie for many infants never receive heaven and except we receive the Kingdome of glory as that little childe or children we shall never enter into it Yet doth it not follow that because Christ revealed his fathers eternall love and good will to some infants that were brought unto him and that heaven belonged to them that therefore it should belong to all infants in generall or to all infants of godly parents many whereof grow up and prove wicked But all that probably followes is that as those infants that were brought to Christ received heaven of free guift as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive signifies as was shown before so all that come to heavâ—n must receive heaven in the like manner of free guift if ever they mean to come hither Mr. M. pag 15. Obj. 8. Acts 2.38.39 when Peter exhorted his hearers to repent and be baptised he useth an argument from the benefit that should come to their posteritie For the promise is to you and your children Or as others frame the argument As it is to a godly man so is it to his children but the promise belongs to a godly man therefore it belongs also to his children Answ 1. The word children doth signifie in Scripture men Mark 10.44 the disciples are called children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children how hard is it for them that have riâ—hes to enter into Gods Kingdome Joh. 8.39 If ye were Abrams children you would do the works of Abram Yea the diminitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to men Gal. 4.19 My little children of whom I travell in birth till Christ be formed in you 2 This place is not a promise but a proffer of a promise to persons not actually converted but in a way of conversion vers 37. they cry out what shall we do to be saved Hence Peter tels them vers 38.39 what they should do and after he had this and testified with many other words vers 40. they beleeved vers 41. Hence we cannot alledge as it is to a godly man so is it to his children because these men were not yet converted persons 3 If there were any promise then it must be either remission of sins or the guift of the Holy Ghost which must be made to godly men and their children Had it been any other promise save remission of sins it had not been a salve for
the Martyrs would not give their bodily presence at any such worship as they disallowed they might have put an end to their sufferings would they have done so but they durst not But one of them being at such a worship cried out If there be any of the servants of God here bear me witnesse at the day of judgement that I do not worship at this idolatrous service Or words to this effect 6 It s unlawfull for any Christian either to allow himself in that which he condemnes or to condemne himself in that which he allowes Rom. 14 2. Happy is he that condemneth not himself in that things which he alloweth But by my presence at such a worship I condemn my self in that which I allow my bodily presence allowes that which my conscience condemnes and my conscience condemnes that which my bodily presence allowes 7 The end and scope of Christian actions should be spirituall edification and not the destruction of any but herein I do not edifie but cast a stumbling block and an occasion of falling in my brothers way condemned Rom. 14.13 8 The actions of Christians ought to be done in faith that what they do they may have good grounds that it is pleasing unto God but to be present at such worship cannot be done in faith but with a doubting conscience contrary to Rom. 14.23 Nay which is worse with a condemning conscience therefore its unlawfull 9 In all worship we must be able to answer that question Esa 1. Who hath required these things at your hands But in this worship we must acknowledge that Antichrist or humane traditions not any precept nor example of Gods word hath required this Therefore its unlawfull for us to be present at it Quest Who hath the power of baptising Answ I will not determine this question now as requiring a tractate by it self which I purpose to handle at large in time to come If God permit Onely for present the persons that lay claime to baptise they are eâ—â—her ordinary Believers or Ministers of the Churches For Believers I will no speak any thing now onely I will cite a saying of Tâ—râ—ull cap. 17. de Baptismo ad Quintil. edit la Cerda It remainss to conclude the matter also to warn coâ—cerning the giving and receiving baptisme the Bishop hath pâ—wer of giving it then again the Presbyters and Deacons but not without the authority oâ— the Bishâ—p for the honour of the Churcb which being safe the peace is safe otherwise the right were in the people For that which is equally received may be equally given Therefore also baptisme being equally Gods tributâ— may be exâ—rcised of all But how much more doth the discipline of shamefastnesse and modesty lye on the people that they do not take the Bishops Office All things are lawfull but all things are not expedient It s sufficient that thou use it in necâ—ssities of time place person because he shall be guilty of the man that is lost if he shall forbear to perform what freely he might This was delivered by him above 1300. yeares ago Or else the persons that baptise are Ministers and these are of two sorts First those that were chosen by the Churches and were never Ministers before Of these I will not say any thing Secondly they are such as are Ministers now and were so before Of these mens power I thus reason Either the power Ministeriall that was in the former Church state is true or false If true then are we Ministers and have the same power to administer all Ordinances as being ordained by a Bishop as well as others if that power were false then the subject that must receive this power must be either wicked men or believers or else Christ hath no subject on earth to receive it but Christ hath a subject and these are not wicked men but believers and these joyning together have power to chuse a Pastor to administer ordinances if a new ordination for such can be had it is expedient but if it cannot be had then election in the beginning of the recovery out of the Apostacy is sufficient provided that the person chosen be guifted and blamelesse My reason is because all Ordinances and Offices do resolve themselves radically into Believers in time of a generall Apostacie Quest Whether do you think Baptisme administred in infancy to be a lawfull Baptisme and sufficient Answ To me it is not For I think it to be a prophanation of an Ordinance for these reasons 1 Because it is taught by the precepts of men Esa 29.13 not by God Jer. 7.39 2 Because it was done in a wrong manner by sprinkling in stead of dipping 3 Because it is done by an Officer where there was 1 A questionable power the ministers being ordained by Bishops deemed Antichristian 2 A wrong matter to which it is a question whether Christ have committed any Ordinances Mat. 18. and therefore cannot be an infallible power in the dispenser 4 Because it is done upon a wrong subject who is not in Christs Commission Mat. 28.19 Nor Mar. 16.16 Beleevers and repentants being the subjects therein 5 Because all the certainty I can have of such a baptisme is onely conjecturall not infallible whereas the outward signe of Sacrament must be visible and infallible as the thing signified is this infant baptisme I take onely in trust from others Quest Whether is it not lawfull to baptize in one water as well as another Answ It appeares by the Eunuchs speech that it s alike lawfull to baptize in one water as well as another See here is water what doth hinder me howbeit we finde it in Scripture administred commonly in rivers or where there were many waters Tertul cap. 4 de Bap. Saith It is all one whether one be washed in a Pond or in the Sea in a River or in a Fontaine in a Lake or in a Channell Neither is there any difference betwixt those whom John Dipt in Iordan and those whom Peter Dipt in Tyber which shewes the Ancients accounted all waters alike fit for Baptisme FJNJS An answer to Mr. BLAKE his Arguments Objection BEleeving Gentiles succeed the Jewes in the Covenant the Jewes being broken off the Gentiles are grafted in by vertue of this insition we are branches of the roote Abraham Sol. The objector is overtaken in a grosse absurditiâ— to thinke there is some universall visible Church begun in Abraham into which upon the rejection of the Jewes the beleevers among the Gentiles and their seed are to be received for besides the invisible Church the body of Christs misticall there are only particular Churches under the Gospel and much more doth he erre to thinke all the members of the Gentile Churches to be taken into the Jewish and Jewes cast out 2. He erres in thinking there is some Covenant into which the Gentiles are grafted in upon the Jewes rejection of it which should belong to the Gentiles and their seed for there is no other Covenant with