Gospel And now I come to give answer to some of the chief grounds brought for the proving of the foresaid baptisme in the hand of Antichrist to be the ordinance of God And first it is said that as Circumcision administred in Israels great apostasie remained still the ordinance of God so that when any of them did repent and turned unto the Lord they were received without being circumcised again and the like is now to be considered of baptisme in the apostasie of Antichrist The answer is first it is like to be a bad cause that must be maintained from the corruptions of other persons or states Is the order and government of Christs new state and kingdom under the new Testament more weak and imperfect then that under the old as we must go still unto Circumcision for a rule how to make out our baptisme Is the light of the Moon become now more brighter then the light of the Sunne and the heart vailed to see clearer then the face open and the servant to teach the Son Again it is worth our consideration from what church Antichrist did apostinate and go away from as the ten Tribes did under Jeroboam 1 King 12. But I passe this Secondly I answer that Circumcision was not confined in the hand of the priesthood then under the old Testament as the administration of baptisme is to the ministery of Christ now under the new Testament Thirdly Circumcision was then by them administred according as God had commanded the same to be both in respect of the matter and manner 1. The same order 2. A right subject 3. The due time 4. the true place And lastly a lawfull Minister But now the baptisme administred by Antichrist is contrary in all the foresaid respects which is by a false power upon a wrong subject by a false minister in a false body The like cannot be shewed in circumcision nor yet in baptisme and God approving of the same to be his ordinance And now to oppose this Zipporah the wife of Moses is brought for an example to prove that the baptisme administred by a false Minister may be true baptisme as circumcision was being administred by a woman Exod. 4.25 The answer is first that Moses wife was in the action the hand of her husband for the preserving of his life for had not Zipporah circumcised her son it seemes that God had slaine her husband as ver 24.25 26. compared together Secondly herein God sets forth his wisdom and justice in the subjecting of his creature to bring her so farre to submit unto his will in that ordinance as for to do the thing her self for whose sake it is like the same was so long neglected because there was nothing so contrary and opposite unto her the Circumcision Thirdly I see not but that in a case of necessitie a woman might lawfully circumcise she being no where prohibited And lastly what of all this say she did it unlawfully and in so doing she was a false Minister all which is more then God saith yet this was not done in a false Church upon a wrong subject authorised by a false power as baptisme administred by Antichrist is and therefore at the worst it makes nothing at all for that which it is pretended namely to prove baptisme administred by Antichrist the ordinance of God though the same be also administred by a false Minister Again it is said that the Scriptures are the ordinance of God which he hath ever preserved and still owns for his ordinance in hand of Antichrist and so doth God of baptisme there also To which I answer and say that God indeed doth preserve the Scriptures wherein is contained all Goâ—â— holy ordinances as they are therein comprehended and laid forth in their instituted rules and that in the hands of wicked men and so in the hands of Antichrist himself But never in their constituted order and forms out of the hand of Christ his Church and ministery And though that in many things Antichrist hath corrupted the Scriptures yet they remaine still in themselves the ordinance of God But for the false expositions glosses and doctrines they gather from the Scriptures with the Church ministery worship and government they build upon the Scriptures and so their ordinances which they seem to constitute by them now these I cannot see to be the ordinances of God any more the one then the other So that if baptisme with Antichrist as they say be Gods ordinance then why not upon the same ground the Supper Church and Ministery be Gods ordinances also seeing they have the Scriptures as well for the one as for the other And for baptisme as it is an institution of Christ and contained in the Scriptures as a rule for the Lords people to walk by in their obedience to him onely so considered it is an ordinance of God in whose hand soever the Scriptures are But now for a false Antichristian Church to constitute and administer the like out of or apart from the Scriptures Now so considered it is not the ordinance of God but mens invention composed from the Scriptures as a patern drawne forth in the likenesse or resemblance of Gods ordinance but not the same For God hath communion with none in his word but by his Spirit and faith neither of which hath Antichrist and therefore though he hath the written Letter of the Scriptures yet no communion with God in the same so as to receive his ordinance of him neither can any man constitute and so administer an ordinance of God without authoritie from Christ the Lord and King of his Church which authoritie Antichrist hath not and therefore Gods ordinance of Baptisme cannot be administred by Antichrist in his false Anchristian Church and State as some doe so affirme But it is said that there is but onely one Baptisme and having once received that though it be by Antichrist we need not to receive it any more for we can have but the same againe and that which we have is the same for substance with Christs institution which for the matter there is Water and for the forme there is the same words used as Christ instituted the same ordinance of Baptisme in The answer is first that there is but one true baptisme that is a truth and a man being once baptized by the same he needs not to be baptized againe this is also true for I doe not approve of rebaptizing But now to conclude from hence that there cannot be a resemblance of that one true baptisme and yet not the same this will not follow there is but one true Church and Ministery of Christ as the Word of God reveals But it will not follow therefore that Antichrist cannot resemble the same and set up one of his own like unto that or if that he doe the same must be a true Church and Ministery because God approves but of one But if Antichrist as you affirme may resemble the truth and set
the same And to affirme this to be Gods way to brings persons to the faith by working so upon them by his Spirit in their infancy argues some ignorance of the true nature and worke of grace as the Gospell holds it forth And to be capable of the grace of the Covenant which must be understood of the promise containing the blessings and priviledges thereof in the holy dispensations of the same We shall finde in the Scriptures of God all the sweet promises of Grace under the New Testament holding forth their blessings and blessed priviledges onely to such as beleeve And that to the Elect themselves as they are considered in Christ and appeare so by some effect of grace declaring their faith and they to be such as God approves of in his Sonne and so to have visible right to those priviledges they are visibly justified by and possessed in as such that have a visible right unto the same Which can come to us Gentiles no other way then by Christ and faith in his Name And if any shall object from the testimony of John the Baptist Obj. that he is said to be filled with the holy Ghost from his Mothers wombe Luk. 1.15 c. and hence conclude that Infants may have faith To this I answer in a word Ans first what Infants may have is one thing and what Infants can from this Scripture be proved to have is another For if any thing from this Text can be proved for Infants it will be that they are filled with the holy Ghost from the Mothers wombe as John is said to be which is another thing then to beleeve as Act. 6 5. 4 31. Secondly All such so testified of by God as he did of John I shall acknowledge as much as is here meant to be in him to be also in them so testified of by the holy Ghost But to affirme because God so testified of John the Baptist in the wombe therefore the same holds true upon all other Infants likewise This is indeed weaker then infancy so to affirme Job 31.18 and grosser then ignorance for any to beleeve Job is said to be a Guide to the distressed from his Mothers wombe Shall it be concluded thence that he was a Guide to such when he was an Infant or if he were so must it needs follow that all Infants are capable Guides because it is said so of him And lastly I am not against any that have faith but absolutely for all that beleeve whether Infants or others so that their faith appeares by such effects as the Word of God approves of Otherwise what have I or any man to doe to meddle with the secret and unrevealed things of God either to justifie or condemne And whereas in the former Proposition there seemes a restraint made of the worke of grace in an Infant over there is in other persons by saying onely so farre as is necessary to union with Christ and justification to life thereby Now for answer to this we shall first consider what in this sense is to be understood by Christ and secondly what by union with Christ so as to be justified thereby By Christ here I understand him so as the Gospel holds him forth in the work of mans Redemption in reference to his death resurrection and the onely righteousnesse that commends such to God as beleeve in the same And so Christ thus considered is the onely subject of life to every soule that shall be united unto him by faith To which union with Christ these three things must be minded as essentiall to the same First Gods revealing tendering of Christ as the alsufficient onely way to life Secondly A heart fitly disposed by faith to apprehend and receive Christ so tendered And lastly The Spirit of grace uniting and knitting of the heart and Christ togegether as aforesaid And this I understand to be that effectuall and substantiall union with Christ to justification of life which the Word of God approves of that most decide all differences in matters of Religion For justification to life ever presupposeth apprehension of Christ as the subject of life and a true application of the same by faith as aforesaid The Gospel holds forth no other justification to salvation but what is or faith and faith ever presupposes the parties knowledge of the thing beleeved Rom. 10.14 Heb. 11.6 Now let this be well examined by the rule of truth then let the Reader judge how capable Infants are of union with Christ and justification to life thereby Now for to darken and obscure this truth there are these evill consequences as absurdities brought in as to follow upon the same First If Infants should not be capable of those graces aforesaid then they were not elected Obj. Secondly Then their bodies should not be raised againe to life And lastly We have not infallible judgement but may be mistaken as in the case of Simon Magus c. To this in a word and first I would know of such Ans whether Infants with referrence to their non-age were the subjects of Gods Election Secondly If Infants so considered are capable subjects of glory And if not as I suppose none will affirme then why any more in Grace then in Glory And for any to appoint God a way how to save Infants or to draw out to themselves a way how the holy Spirit of Grace must sanctifie them to salvation above what is written I thinke it is somewhat too much boldnesse God will have his creature to keepe onely to his Word as the Rule by which man must judge all things and the Word of God shews that he hath elected persons to the meanes as well as to the end being the way unto the same And that was the Adoption of Sonnes and to be called and justified by beleeving in Jesus Christ as Ephes 1.4 5. Rom. 8.29 30. 1 Pet. 1.2 2 Thes 2.13 14. And therefore the ground of Gods calling us and our beleeving is attributed unto out Election Act. 2.47 Act. 13.48 Rom. 8.28 Rom. 11.7 And to the glory of God as the cause of all by the dispensation of his grace upon his chosen in Christ and their free obedience unto him againe as Rom 9.23 24. Ephes 1.6.12 These things God hath revealed in his Word and further I dare not goe but leaving the secret things to God who gives not account of all his wayes And for the raising of Infants bodies doth none rise but such as are in visible union with Christ as for invisible things we meddle not with It is the power of God that raiseth the dead and not union with Christ 1 Thes 4.16 And when any of Gods Elect can by the Scriptures be shewed to die in their infancy then it will be granted that their bodies are raised to life eternall onely as they are Infants Nor that I hold all that dye in their infancy to be damned but being a secret thing I leave the
to enter or admits any into the said Covenant What inrights into the covenant and that is the promise of God in Christ and faith in the same that gives right of entrance and onely admits into Covenant with God as Neh. 9.8 The Covenant aforesaid hath these essentiall parts and visible branches First Grace in the agent God Secondly faith in the Subject Man Thirdly a uniting or closing of these together which is that mutuall consent agreement by faith in the same grace revealed by the Gospel which is the word of Reconciliation So that it is the blessed word of life and faith in the same that gives right and admits into Covenant with God Thirdly Who are the true approved Subjects of this Covenant and they are onely such as beleeve for God approves of none in covenant with him by his Word out of Christ nor of any in Christ without faith Nay God denies his approving of any in fellowship or communion with him that doe not beleeve as John 3.5 6 36. Heb. 11.6 Rom. 8.9 Thus God approves of none as Subjects of his gracious covenant but onely such as he hath elected and chosen in Christ and so appearing by some fruit and effects of the same as these Scriptures with many other witnes Rom. 8.29 30. Rom. 11.7 Ephes 1.4 5 6. 2 Thes 2.13 14. 1 Pet. 1.2 Act. 2.47 Act. 13.48 So that such as are the chosen and called of the Lord are the onely approved Subjects by him in his saving and ever-blessed Covenant of life The fourth and last is this Whether that all persons now under the Gospel have not one and the same way of entrance into the foresaid Covenant For answer to this the holy Word of God must be Judge and I finds the Gospel of Christ to approve of none in the Lords holy Covenant of grace but such as beleeve neither any approved of as to be in the way of life but such as are in Christ by faith and therefore no other way to come into the Covenant of grace and salvation as the Scriptures reveale but only by Jesus Christ For in him are all the promises confirmed made over only unto such as beleeve as 2 Cor. 1.20 Rom. 10 4 1 Joh. 5.11 12. Rom. 8.9 The holy Covenant of life consisteth of these three essentialls for entrance thereinto The essentials of the covenant First the word of God to reveale the same Secondly Christ to open the way and to inright the partie therein And lastly faith without which none can enter thereinto So that as there is but onely one way of entrance into Covenant with God that the Scripture reveals now under the Gospel that is by Jesus Christ and faith in his name Then all must enter this way that can be approved in covenant with God for none can come to the Father but by the Sonne nor any to the Sonne but by faith as John 14.6 with John 6.44.45 Heb. 11.6 Let all this be well considered and then see how Infants are discovered to be in this Covenant what way of entrance hath God by his word appointed for them to come in and denied the same unto others except they be naturally begotten born in the covenant and so were never out of the same which thing indeed the opposite doctrine affirmes for if Infants be in the covenant of grace and that by vertue of their being borne of beleeving parents who are in the same then such Infants are borne in a saving estate of grace and were never out of the same which doctrine makes voyd many heavenly and divine truths that speak to the contrary which lay all under sin and wrath for the same as conceived in sin borne children of wrath and so under the curse untill Christ by his bloud and death redeemes them and by his heavenly voice calls them and by his holy Spirit of grace begets them unto a lively hope working faith in their hearts to lay hold upon Christ Gods arme of salvation that carries them up to glory and therefore all are said to be borne againe from above of water and of the Spirit before they can enter into the Kingdome of God Now for such as are begotten and borne in the covenant being the seed of beleevers as is affirmed then such were never out of the same which doctrine disables them of any of the former priviledges by Christ for none can be under grace wrath the curse at one and the same time in the outward dispensation of the same the which all out discourse intends for invisible things belong to God and so I come to some other grounds tending to prove Infants to be in the covenant now as they were of old and they are these First Obj. If it were not so then this Covenant would not be the same with that And for answer to this Ans I shall referre the Reader to what hath been aforesaid concerning the differencebetween the Covenant then and this now not the same in a typicall way nor the same in a fleshly seed nor the same in the outward priviledges nor the same in the visible profession thereof c. All which I have already spoken to and shall adde more here after Another ground is this Obj. else the state of the grace of God should be straitned and made of lesse extent by Christs coming then it was before whereas it is more inlarged and of greater extent there being nothing more required in the state of the persons to interesse Infants into the covenant then then is now This particular consists of two parts Ans and the first is to this effect if Infants be not in the covenant now as they were at the first then is the covenant of lesse extent since Christs coming then it was before the answer is that indeed it is of lesse extent in respect of the flesh by Christs coming then it was before because that by him is taken away all fleshly respects either in regard of persons or priviledges in matters of grace which is a further inlarging of the covenant in a spirituall sense for the neerer the covenant comes to perfection the larger it is and the perfection of the covenant in one sense is this to have nothing contained in it but what is truely of it and the contrary is a straitning of the same and a bondage unto the true Subjects thereof Againe It can not properly be said that the covenant in the full accomplishment of the same in glory will be more straite of lesse extent then now in grace and yet there shall be none but onely such as truely appeare to be of the same The second part of the Proposition lies to this effect Obj. There was no more required in Infants then to interesse them into the Covenant then there is required of Infants now For answer to this in a word Ans let the Reader consider well what was required to interesse Infants into the covenant
grafted in againe to their owne roote or Olive tree as at the first which is union and communion with God in his holy way of worship under the Gospel as of old under the Law And so much for the roote or Olive tree which must be understood of Christ mystically considered and not of beleeving parents as aforesaid Now a word of the branches which cannot be meant of Infants but beleevers onely in the Apostles sense being holy First They are branches onely in the same consideration as they subsist and grow in the roote or Vine and so beare the true nature of the same by which they appeare to be holy by the fruits thereof Christ as aforesaid being the roote or vine the branches can no way be said to subsist and to grow in him as their roote but onely by saith and he in them by his spirit without which there is no holines in the Apostles sence who speaks of such as holines as is produced in the branch by the holy roote in which ingrowes and so partakes of the nature of the roote by vertue of the union and communion it hath with the same all which is by saith as the Word reveales Secondly There is no branch that is alive in the Vine but partakes of the life and sap of the same by vertue of which the branch though never so young and small is discovered to be alive and inabled to bring forth in its season such fruit as by which the same may be discerned so it is here by these spirituall branches they cannot properly be called branches in the Apostles sence but as they partake of the life and grace of Christ their true vine and olive tree by which they appeare at the least to be alive in him by faith and inabled by the same to bring forth such fruits as may discover them to be in the Covenant of grace and so to be admitted unto the priviledges thereof as Joh. 15.1.7 Nature it selfe teaches as much for no man will admit of dead plants to be set in his vineyard or grafted into a stock but onely such as are capable to comply with the same in the sap and nourishment thereof to the end it may grow and bring forth fruit and so it is with Christ who comes not short of nature and therefore he admits not of any dead plants to be set in his spirituall vineyard or dead members to be joyned to his mysticall body but onely such as by faith capable to comply with the head Neither took he for himself a compounded body consisting of both living and dead members which all are that have not a living principle of grace faith in him which all beleevers Infants have not nor any at all untill they are borne againe of the Spirit as Job 3.5 6. The Church of God which is the mysticall body of Christ is not a mixt company but onely one substantiall and royall substance sutable to her head matter by which shee was produced being the immortall seed of the Word and therefore one holy spirituall uniforme compacted body both for nature and forme Cant. 6.9 Mal. 2.15 Eph. 2.14 to 22. Joh. 4.23 All which considered proves the body of Christ or Church of God under the new Testament not to consist of Infants neither in whole nor in part and so the branches aforesaid not to be understood of Infants but beleevers And if any object from the words of Christ Mat. 18.6 speaking there of some little ones that beleeved in him and from thence gather that Infants have faith c. The answer in a word is this That I am for all that beleeve and onely for them whether they be Infants or others so that their faith be visible as it may be discerned otherwise it concerns nothing the point in hand for we are upon visible things such as may be judged of by the Word of God Againe little children that beleeve in the Scripture sense are such as be little and weake in the faith and so babes in Christ as 1 Joh. 2.12 1 Cor. 3.1.3 Heb. 5.12 13. But it is said that the Church of the Jewes of old and the Church of the Gentiles now are one in nature as they are both the Church of God and so Infants in the one as they were in the other and the same priviledges to the one as to the other c. I have before shewed the large difference between the Jewes and the Gentiles in respect of their outward priviledges but a word or two more and so end The Church of God under the old Testament and that now under the new for nature are one in reference to the Elect of God called to the faith and by the spirit of grace united to Christ as the branches to their vine and so an holy plant of Gods planting of which indeed the true Church of Christ consists and therefore God did ever put a distinction in Abrahams seed even from Abraham to Christ as in Abraham between Isaac and Ishmael Gen. 17.20 21. Gen. 21.11 12 13. in Isaac between Jacob and Esau Gen. 25.23 Rom. 9.11 12. in Jacob between Ephraim and Manasse Gen. 48.13 14.16 17 18 19. And thus the holy Ghost figuratively pointed at a difference in Abrahams seed between the children of the flesh the children of God Rom. 9.6 7 8. and though God did thus distinguish in Abrahams posteritie yet there could not be the like dividing in the same they being nationall people consisting both of a Church and so spirituall and of a common wealth and so all under a civill worldly government Which nation God crowned with many outward priviledges as he never did any people in the earth they being the first people that God ever tooke into covenant with himselfe in such a way by whom he raised himselfe a name and same in all the world and so his peculiar treasure to whom he committed great matters of trust as Psal 135.4 Rom. 3.1 2. 9.4 Eph. 2.12 Of whom came Christ the Saviour of man and therefore salvation is said to be of the Jewes as Rom. 9.5 Joh. 4.22 In respect of which there was a blessed promise passed upon the Jews for the bringing forth of the Messias and the promised seed in whom all Nations should be blessed And therefore all of that nation were admitted to the outward priviledges as figures of him which that Nation was to bring forth so that a fruitfull wombe was counted a great blessing among the Jews not knowing who might be so honoured as to bring forth that blessed and all blessing seed And therefore God honoured the naturall birth among the Jews with such outward blessings and priviledges that belongs not to the Gentiles at all The Gentiles now are to look for their bringing forth of Christ according to the Spirit as the Jews did then according to the flesh and likewise their birth and their seed in all things sutable to the same As Joh. 3.3.5 6. Joh. 1.12
unsound consequences and false inferences and lay by the plaine testimony of Scripture that must decide all doubts and controversies in matters of Religion For sure I am there is neither command nor example in all the New Testament for any such practise as I know and whatsoever is done in the worship of God or obedience to Christ without his command or apparant example approved of by Christ is of man as a voluntary will worship Col. 2 20 21 22. Mark 7.7 8. after the commandements and doctrines of men the which Christ testifies against as a vaine thing This way the Gentiles are more forward in then ever the Jewes were and more bitter against such that doe oppose their traditions then ever they were And therefore I beseech thee Good Reader beware of opposing the Gospell and Christs holy order in the same Rom. 11. For which thing God fell out with his ancient people the Jewes and threatens to make the Gentiles drinke of the same cup if they oppose the power and authoritie of his Sonne Jesus Christ as they did and doe not the Gentiles this Yea and much more then ever the Jewes did The Gentiles are set forth in Scripture to be the greatest enemies that Christ and his Gospell hath in the world Psal 2. Ezek. 38. Rev. 20.8 9. Rev. 9 1-11 Rev. 12.4 Rev. 13.1 2. Rev. 17.13 14.17 Rev 11.2 Rev. 11.8 Rev. 17.17 Rev. 11.2 Luk. 21 24 Rom â— 11.20 21 22. for they rage and bend up their forces against Christ and his people and the Gentiles they compasse the Campe of the Saints to devoure them Of them is the bottomlesse pit out of which come the Locusts with a King over them and of them is the blouddie Dragon that stands against the Church to suppresse and devour Christs holy order and Government and her subjection to the same Of the Gentiles rises that beastly State with which the Kings of the earth joyne their powers against Christs Kingly power and Subjects and they tread underfoote the holy Citie Not the earthly Citie Jerusalem as some weakly affirme but the holy heavenly order of the Gospell and the true Subjects thereof The Gentiles Crucifie Christ in his mysticall body which is more then to slay him in his humane body There is a time set for the long suffering of God towards the Gentiles Which time being once expired God will have as strict account of the Gentiles as ever he tooke of the Jewes Which day shall be as blacke and darke over the Gentiles as ever it hath been to the Jewes And more in that their sinne hath been greater against grace Christ and his members by many degrees then ever the Jewes were And therefore woe woe unto the Gentiles because the day of their account draws neere Therefore good Christian Reader be well advised and doe not take part with any that shall oppose Christ in his sweet and comely order among his Saints and kingly Government over his Subjects Wee see by apparant example how dangerous a thing it is to oppose Kings but Christ is the King of Kings therefore kisse the Sonne least he be angry Psal 2.12 JOHN SPILSBERY A TREATISE CONCERNING THE SVBIECT OF BAPTISME VVherein is handled and also disproved Infants Baptisme The Covenant God made with Abraham and his seed Gen. 17. And how the same agrees with Beleevers and their seed under the New Testament with the Priviledges thereof The Baptisme administred by a false Antichristian Power no Ordinance of GOD. The orderly constitution of both Church and Ordinance With many other things briefely handled FOR a more orderly proceeding in the following Discourse I shall first lay downe the Arguments and Objections and then give Answer to the same And for some things in the beginning I shall passe over briefely they not much concerning the point in hand As the Scriptures being a perfect rule of all things both for faith and order this I confesse is a truth And for the just and true consequence of Scripture I doe not deny and the covenant of life lying between God and Christ for all his Elect I doe not oppose and that the outward profession of the said Covenant hath differed under severall Periods I shall not deny and of the Scriptures speaking of the disanulling and abolishing the old Covenant and making a new is to be understood of the Period from Moses to Christ and not of that from Abraham to Moses This also in part I confesse but not the whole because that the abolishing of the old Covenant or Testament reached unto all that outward for me of worship under any type or shadow by which the people professed their faith and obedience to God So that the abolishing of types and shadows must reach so farre as any types and shadows were and that was unto Circumcision it selfe unto Abrahams Period and beyond even to all those sacrifices in any part of the old Testament wherein God testified his pleasure unto his people in any darke and typicall way or they their faith and obedience to him by the same So that the opposition the Scripture holds forth between Covenant Covenant is between Testament and Testament with reference to the order and forme of profession thereof But I leave this as little concerning the matter in hand and come to that which follows And the first to any purpose is layd downe thus That children are capable of the Spirit of God and of the grace of the Covenant Obj. and whatsoever men of yeares are capable of though not wrought in the same way and by the same meanes yet the same things and by the same Spirit so farre as is necessary to union with Christ and justification to life thereby else children were not elected or raised up againe in their bodies and be saved nor yet the judgement we can have of men of yeares be infallible but we may be mistaken as in the case of Simon Magus and others in the like nature In answer to this Ans let it be in the first place considered what may be here meant by children because the Scriptures speake of children in a severall respect If such children as the Scriptures call so through weaknesse in the faith as Mar. 18.6 1 Joh. 2.12 13. 1 Cor. 3.1 Heb. 5.13 Now if such children as these then I confesse that such are capable of the Spirit of God and so of the rest as aforesaid But if by children be meant of infants then we are to consider what is meant by capablenesse of the Spirit the grace of the Covenant and the rest If capable of the Spirit so as opposed to the power of the Spirit to worke upon them so is a stone as well as a man as Mat. 3.9 But if capable to comply with the Spirit in hearing receiving and beleeving the Spirits testimony and so of Regeneration faith and repentance c. This I shall deny untill some proofe be produced from the Word of God for
same to God And though that we have not infallible knowledge to judge aright of the hearts of men which thing is proper to God alone shall we not judge at all therefore we are to goe on as neere as we can by the Rule of Gods Word and in so doing we discharge our dutie which binds us to judge of the tree by his fruit And though we are not infallible Judges but may be mistaken yet this will not follow that we should justifie a tree upon which no fruit at all appeares but rather to goe on by the rule of judgement and if we doe misse to be humbled for our weaknesse rather then leave all undone because we are not sure to doe it infallibly But I would not be understood to oppose Infants so as to exclude them from salvation no I am so farre from this that I doe not so much as impose any such worke of grace upon them as essentiall to life in this or that way as many doe but leave all in respect of them as a secret thing to the wisdome and grace of God in Christ by whom the sinne of all the Elect are for ever done away at once And for faith that I presse for in all that challenge right to any priviledge of grace is onely to have some warrantable ground to judge by and so to know who God doth approve of as those unto whom such priviledges belong Seeing he hath proclaimed that all by nature are children of wrath Ephes 2. And I cannot beleeve that any are naturally borne in grace and so beleevers from the wombe though the opposite doctrine teacheth and affirmes the same And so I come to another Proposition laid downe thus That Baptisme is not the first graâ—e Obj. but the second neither doth it conferre grace but is given to confirme the former which therefore must be presupposed or else not to be administred And it is the sealâ— of the new Testament or of the righteousnesse of faith now to all that are partakâ—rs thereof as of old Circumcision was unto them Rom 4 11. Onely understand by Baptisme the outward part Administred by a lawfull Minister of the Church which may and too often isâ— sâ—parated from the inward though it ought not to be so and yet remaines true Baptisme so administred â—r else Simon Magus and those false brethren Gal 2. being not baptized and if they had repented must have been baptized a new I shall not say much to this particular Ans because our chiefest worke lies yet behind onely thus much let the Reader observe that here Baptisme is said to be given of God as an Ordinance to confirme saith in the subject baptized and so to be presupposed or else not to be administred Now of God give it to that end for to confirme faith then he never intended the same to be administred upon any but onely such as have faith And so much the next words affirme which say That it must be presupposed or else not administred Now I suppose it is meant that faith in such is to be presupposed from some ground or visible effect of faith in appearance at the lest For no man can properly presuppose a thing without some appearing ground from whence his supposition must arise and specially in waightie matters But what ground any man can have to presuppose of childe in the wombe or one that is newly borne to have faith and so capable of a seale as to be confirmed by Baptisme I cannot conceive but rather thinke it to be great weaknesse in such that shall so presuppose or affirme For it is a doctrine that confirmes the opinion of such as hold faith to be naturall and in a man from the wombe and as some say they have been beâ—eevers ever since they were borne And so it is here for when an Infant is once baptized it goes ever afterwards for a beleever as well as any that are never so cleare in the faith unlesse he comes to commit such sinne as to be excommunicated untill which time he was ever a beleever before But I passe from this to the next particular thus That as of old more was required of Abraham and men of yeares when they were Circumcised Obj. then of Ishmael and Isaac or of other Infants continually circumcised afterwards so now in the adminsstring of Baptisme more is required of men of yeares then is of Infants of Abraham God required faith in the blessed seed but not the same of Isaac Of men of yeares faith is to be required and must be that a man may be baptized but not the same of Infants The substance of this particular lies thus That more is required of men of yeares Ans for their receiving of Baptisme then is of Infants and all the proofe is from the example of Abraham Ishmael and Isaac and others in like manner after them in the order of Circumcision I shall give a briefe answer to this by an Argument drawne from the same thus Upon the same condition that Abraham Ishmael and all the rest of his houshold received Circumeision so are all now to receive Baptisme But Abraham Ishmael and all the rest of his houshold were circumcised upon one and the same condition without requiring any thing more of one then of another as Gen. 17.10 11 12 13 14.23.25 26 27. Therefore all are to be baptized upon one and the same condition without requiring any thing more in one then in another which is faith repentance in all alike Mar. 28.19 Mark 16.15 16. Act. 16.31 32 33 34. Act. 2.38 Act. 8.12 13 37. Act. 10.47 And whereas it is said that faith in the blessed seed was required in Abraham but not in Isaac who was to be circumcised at eight dayes old It is more then I finde the Scriptures reveale that such a faith was required of Abraham at the time of his circumcision or else he must not have been circumcised Or that the same faith in the blessed seed Jesus Christ was so required of all his houshold at the time of their circumcision is more then yet appeares to me And as it is said that the same faith was not required of Isaac as aforesaid no more was it required of Ishmael who was 13. yeares old when he was circumcised Gen. 17.25 not of the Shechemites being men of yeares Gen. 34. So that this Proposition falls in it selfe and so I leave it come to the reasons Arguments themselves The first Argument lies thus If the Covenant now under Christ 1. Argu. be the same that was before Christ with Abraham and his posteritie in the flesh then as Infants were partakers of the Covenant then and received the seale thereof Circumcision so are Infants now partakers of the Covenant and ought to receive the seale thereof Baptisme But the Covenant now under Christ is the same that was before Christ with Abraham and his posteritie in the flesh Therefore as Infants were then in the Covenant
faith in the same as Isaac was And therefore such are said to be as Isaac was children of the free-woman the true seed of Abraham after the Spirit so heires according to promise as Gal. 4.28 29 30 31. Gal. 3.29 Rom 9 8. Now the promise in the letter the land of Canaan an earthly possession answerable to the heire naturall and Circumcision in the flesh as a seale to confirme the same upon condition of the like faith and obedience and so to walke as such circumcised in heart So God would be their God to blesse increase and to bring them into their promised inheritance as Deut. 1. But in the substance the heavenly Canaan a spirituall inheritance answerable to the heire spirituall and Circumcision in the heart as the seale of the Spirit to confirme faith in the free and absolute promise of life and faith required not of man as a condition but in man as the work of the Spirit of grace in the heart by which the same is made capable to joyne in covenant with God by faith And though that Infants were in the first yet not at all in the last as visibly to appeare in the covenant aforesaid untill their faith so declares them And further 〈…〉 consider of it thus first that no beleever now can so stand to his seed as Abraham of old did unto his seed except he assumes the place of Abraham and also his fatherhood over all the faithfull But if any beleever should so farre presume as to assume Abrahams place and fatherhood upon him yet another cannot doe so Except we make may Abrahams and so all fathers and no children And if it be said that every beleever in his owne familie is an Abraham If it be so then he is the same unto his servants as well as to his children for so was Abraham But some will say that a beleever is an Abraham onely to his own personall seed as Abraham was Then a beleever would have a greater priviledge then ever Abraham had for the covenant was not founded upon Abrahams personall seed for had it been so then the priviledges thereof would have reached to all Abrahams personall seed as well as to Isaac But this it did not for Abraham begot many children of his own body besides Isaac who shared not with him neither in the covenant or priviledges thereof as Gen. 25.1 to 6. The like it is with the beleevers seed to which the covenant lyes not in any respect as to a particular seed but joyntly considered together as a body and so the Church of Christ and their off-spring seed or children as aforesaid considered are the generation of the righteous succeeding them in the faith not in the flesh And this is the seed that God so highly exalteth in Scripture and promises so many blessings unto And secondly 〈…〉 it was not Abrahams personall being in the covenaÌ„t nor yet his faith that brought in his seed or admitted the same to the seale thereof but onely Gods speciall commandement for both Abraham and many others were in the covenant of grace long before Circumcision was administred and the reason why such were not sealed with circumcision before that time was be cause that God no where had commanded the same No more can a beleevers being in the covenant now bring in his seed nor admit of the same to Baptisme without Gods speciall command for the same now as Abraham had then otherwise they proudly assume a priviledge above their father Abraham And though that beleevers are in some sense under the same covenant now as then yet in no sense under the same command for then they must circumcise and not baptize and that Males onely and not females also But as there is a new King so there must be a new Law and as a new covenant so a new subject a new Church must have a new state a new ordinance a new commandement so that as all things are become new even so must all be of God whose will is to be obeyed in whatsoever he commands which is the only ground of all mans obedience for no man can be said to obey God in doing that which he hath not commanded therefore seeing there is no command from the Lord for the Baptizing of Infants as was for the circumcising of Infants though by Abraham they were circumcised yet by Christ they shall not be baptized And so I come to the second Argument thus If in the whole body of Israel 〈…〉 as well Infants as mon of yâ—ares were baptized and with the same Baptisme as ours is then Infants are now to be baptized as then thy were But in the whole body of the IsrAelites Infants were baptized and that with the same baptisme spiritually that ours is therefore Infants are now to be baptized as then they were That it was the same baptisme with ours spiritually is evident the other Ordinances there mentioned were the same spiritually with ours for they eate the same spirituall meate and dranke the same spirituall drinke with us 1 Cor. 10.1 2 3 4. Therefore they were baptized with the same spirituall baptisme Otherwise the Apostles argument were not of force against the Corinthians if they were not the same Sacraments with ours nor the conclusion contained that the Corinthians should be pun shed with the like punishment if they committed the like sins therfore the argument is firme In answer to this I shall endeavour to be briefe therefore let the Reader consider well these particulars First here God took unto himselfe the whole body of these people the Jewes who were his own people before by covenant for they were the seed of Abraham and the family of Jacob that came into Aegypt to sojourne there as Gen. 46. Act. 7. Now let the like be made to appeare that God ever took unto himselfe the whole body of the Gentiles as he did the Jewes and then it will be somewhat the same with the Gentils and their seed as it was with the Jews and their seed But if the one cannot be proved then the other will not be granted and so this argument falls already Secondly here was no ordinance of the new Testament much lesse Baptisme administred upon any of the Israelites at their departing out of Aegypt but onely Gods great power goodnesse declared by leading of his people through the maine Sea in and by the which God did preserve them and so delivered them up as it were to Moses and to his Government and direction as a people preserved in death As in and by Baptisme the partie being by the grace and power of God preserved he is delivered up to Christ to his Government and direction as one risen from death with a new life to God as Rom. 6. Col. 2. Gal. 3. The Israelites Baptisme in the Cloud and in the Sea was onely in the type or shadow and so in the Letter of the old Testament opposed to the Ministration of
13. and therefore we are said now to know no man after the flesh no nor Christ himself as the Jews did not Christ himself after the flesh 2 Cor. 5.16 and Circumcision was one priviledge of the flesh as Phil. 3.4 5. Therefore though that the Jews infants were admitted to all those outward priviledges being a nationall people and so a nationall bodie with a naturall birth and the like seed in generall yet the Gentiles infants cannot be admitted to their spirituall priviledges they being a personall people called by the Word of grace and so a spirituall body with a spirituall birth and the like seed And so much for the meaning of the Apostle Rom. 11.16 which makes nothing for the baptising of Infants but altogether against the same the words not being well considered and therefore misapplied the first fruits being such as first so appeared of Gods elect by faith in such a way of grace by gods receiving and approving of them in his holy covenant under so many gracious promises The lump such a remnant in the election of grace chiefly of the Jews with reference to the same state of grace and faith in Christ as the first fruits were in when God so approved of them And so a second fruits following the first fruits of the same kind which first fruits did ever presuppose the same And so for the root and branches the root Christ mystically considered as aforesaid as the Scriptures hold him forth The branches such as grow in him by faith and he in them by his Spirit by which they are alive in their vine All which are understood of beleevers and not of Infants and so with respect to their calling and not to their infancy as Act. 2.39 which promise is in no other sence to the children then to the parents and that is either to turn them from their sins by calling them to repentance As Act. 3.19 20.25 26. or to comfort them so turned or repenting by tendring and applying to them the promised Saviour Christ Jesus as Act. 13.23.26 32 33.38 39. And as God hath not grounded his election of grace in the seed of beleevers but in the good pleasure of his will no more hath he the dispensation of the same in his gracious Covenant but in his free and effectuall call to beleeve in his Son in whom they were elected to the same which call to the faith makes the onely difference between them and others and not their being the seed of beleevers by a naturall birth For we are alike by nature children of wrath as well the seed of beleevers as any others considered in any personall respect as Rom. 3.9 Eph. 2 3. Whose happinesse depends upon that blessed change and spirituall birth by which they are born again and called to beleeve in the Lord of life and not their being the seed of a beleeving parent for so one may be and perish as soon as any others And now for the other Scriptures 1 Cor. 7.14 if this be of the same consideration with the former then the same is answered with that and so they are both void in respect of the end for which they are alledged namely to prove the holinesse of infants being in the Covenant of grace and life by vertue of their being the children of beleeving parents and so to have right to Baptisme But I do not understood this Scripture to be of the same consideration with the former and therefore a word or two of this also And for the understanding of the Apostle in the same its good first to consider what that holinesse is which inrights persons to the priviledges of grace and that is one of these two at the least Either the holinesse of Christ in whom God looks upon his children and approves of them holy in him and so to have right through his Son to all things both in grace and glory 〈…〉 generation appearing in the holy fruits and effects thereof by which such persons appear to to have right to the aforesaid priviledges before men who must judge of the tree by the fruit and of both by the Word of God Ephes 4.24 Tit. 3.5 1. Pet. 1.15 16. Hebr. 12.14 There is no other holinesse that proceeds from Gods holy Covenant or that can inright to any priviledge of grace now under the Gospel For whatsoever can truly inright any person to the priviledges of grace the same inrights to glory For no lesse can inright to grace then what inrights to glory So that if this be such a holinesse then look how many it inrights to Baptisme it also inrights to glory and so all that are baptised being children of beleevers and so holy must be saved or else fall from grace But neither of these d◠I beleeve for truth and therefore this holinesse must be some other holinesse then that which tends to life eternall It is said the unbeleeving wife is holy or sanctified which is all one by the husband and the unbeleeving husband by the wife and if it were not so your children would be unclean also but in that the unbeleeving husband and wife is holy by the beleevers so are your children by the same means holy likewise For the same way the children would be unclean by the same rule of contraries they are holy But if unbeleeving husband were not sanctified by the wife and the unbeleeving wife by the beleeving husband now if they were not thus sanctified the one to the other that so they might lawfully continue together as husband and wife their children would be unclean in that they were begotten in an unlawfull way for here the uncleannesse of the unbeleeving and unsanctified parents if in case they were so and the uncleannes of the children is the same even so on the contrary the unbeleeving husband being sanctified by the beleeving wife that so they may lawfully continue together in that honourable way of marriage and the bed undefiled hence your children are holy Which holinesse of the children and the sanctitie of the unbeleeving parents is the same opposed to the uncleannesse in opposition to the same So that as the one is uncleannesse of the flesh so is the other the holinesse of the flesh compared with these together Ezra 10.2.3 1. Sam. 21.4 5. 1 Cor. 6.18 and 7.1 2. 1 Thes 4.3 4. And for the two-fold holinesse that is noted in the Argument to be considered in the Apostles words the one not in the thing it self but to another use and the other of the thing it self and therefore sin to confound them This is in part true for the holinesse of the children is not onely such a relative holinesse as to another use as the unbeleever to the beleevers use and no more but the holinesse of the children rests in themselves as the subjects thereof by nature being begotten and born in that lawfull and honourable way of marriage by Gods appointment and so holy and clean in opposition to such as are
would stop mens mouthes for ever having a word to say for the baptizing of infants This blessed commission of Christ to his Apostâ—es was chiefly for us Gentiles saying All power is given me in heaven and in earth Go ye therefore and teach all Nations baptizing them in the Name of the Father Sonne and holy Ghost c. As if Christ had said Go now into all Nations and preach the Gospel freely 〈…〉 6. as well to one nation as to another for the Gospel shall not now be confined any more to one place or people then to another God is now a God of the Gentiles as well as of the Jews go therefore as well to the Gentiles as to the Jews even unto all Nations and there preach the Gospel 〈…〉 29 and so make Disciples by teaching them and such so taught them baptize in the Name of the Father Sonne and holy Ghost that is into the true and orderly profession of that which they have been taught and beleeved So that here teaching goes before baptizing and presupposeth understanding and faith in that which is taught this being the onely place of Christs instituting the ordinance of baptisme And further explained Mark 16.15.16 Go ye into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved So that from these Scriptures brought to prove the baptizing of infants it is clearly manifest that infants are not the subjects of baptisme appointed by Christ for all the externall benefits and priviledges of the Gospel are given onely to externall and visible faith And so the sealing and confirming ordinances of Christ ever presuppose faith in the subject to seale unto and to be confirmed So that here is no ground for the baptizing of Infants but the contrary But it is affirmed by some that as God commanded Infants to be circumcised and the same command remaining still unrepealed stands in force for Infants to be baptized To which I answer and say if that commandement must serve now without alteration then we must circumcise and not baptize and that males onely and not females but if it be altered then it hath not the same way to hold Infants forth in Baptisme as it had in Circumcision but that command which injoyned circumcision is repealed by a direct command to the contrary as Gal. 5.2 1 Cor. 7.18 Rom. 2.28 29. If any object from the second Commandement injoyning the worship of God though the said worship of God be changed in respect of the manner and outward forme yet the same commandement continues still in force for the worship of God now as it did then The answer is These two commandements will no way agree so be compared the second commandement directly injoyned Gods worship as the substance thereof and so still remaines and also retaines the same thing it first commanded being the worship of God But now for the command that injoyned circumcision which was the substance of that command is now cleane made voyde for circumcision in the flesh is now abolished that in the heart come in the place as Rom. 2.28 29. Col. 2. Againe as the old outward forme of Gods holy worship under the old Testament was abolished and done away so likewise the new order and forme of Gods worship was erected and set up againe by speciall command and when the manner of it is once set downe â—hen the commandement comes on againe and not before and binds onely to that order and manner so erected and set up and to none else so that now the new state of the Church and worship of God being established and the subject of Baptisme in the same expressed to be a beleever Now if that commandement comes on upon this state then it binds to this subject onely and to none other And to hold the subject of Baptisme by the same command that injoyned circumcision without the said subject being expressely set downe and so confirmed and established by the New Testament this is more then will be granted in any other part of Gods worship injoyned or comprehended in the second commandement All which say we is so farre approved of by God as is expressely set downe in the New Testament or everlasting Gospel of Christ But let us examine a little wherein the authoritie of that commandement of circumcision may be that is brought to beare out the baptizing of Infants Circumcision it doth not for all agres that we are now to baptize and not to circumcise the parties circumcising it doth not then the Master of the family to circumcise but now one authorized by Christ in his body the Church to baptize the same part of the body it doth not that the foreskin Baptisme the whole man the age it doth not that the eight day and this any day the subject it doth not that a male onely this both male and female Now in that it doth not injoyne none of all these wherein then can the authoritie of that command consist now in Baptisme so as to injoyne Infants to be baptized for either it must be a thing indifferent or else it must injoyne something And whereas men cry out from that command Infants Infants Infants must be baptized as they were commanded to be circumcised why this command if it should be so serves for none but onely males so that if they will have the female to be baptized they must look out for another coÌ„mandement for them and so there must be two commandements meet in one ordinance But I would demand of such as hold the baptizing of Infants from the command that injoyned circumcision that if in case there had been no word or command given for baptizing of any whether that they or any other might have baptized either Infants or any others from that commandement but I suppose they will not so affirme and if not what doe man wander under the clouds of their own ignorance when as the light shines so clearely for what is more cleare then this that the New Testament hath sufficient expresse commands and rules for the administration of Baptisme both for matter and manner with out any reference much lesse dependency upon the law of Circumcision they being two distinct institutions At two severall times there is given command for Baptisme the first was John the Baptist who received his authoritie not from the command of Circumcision but had his Commission expressely from God who sent him to baptize as Joh. 1.32 33. And those that he baptized are said by the holy Ghost to be such as manifested their faith and repentance as Mat. 3.6 The second Commission which serves for us Gentiles is that which Christ gave to his Apostles Mat. 28.18 19. Which hath no reference to the command of circumcision but by vertue of that power and authoritie given him of the Father for the ordering and disposing of all things in heaven earth for his own glory and his peoples good In which
them what will such doe when more light comes they will then yeeld or else appeare to be wilfull opposers of the truth The Lord give them hearts to consider and to put their cause to the tryall of the holy and pure Word of God and to bring all his people into one unitie of faith and uniforme order of truth that God may have glory the Gospel honour the Saints comfort The subject of the former discourse hath been about the right subject of Baptisme and that the word of God hath discovered to be a beleever onely in the proving of which truth there in also disproved two sorts of persons and they are either beleevers Infants or such that received their Baptisme of Antichrist and yet all in their infancy both which are by the Scriptures disapproved the one being uncapable and so without any Rule from God for the same and the other also unlawfull and so directly against the word of God which disclaimes all communion with the man of sinne in any of his divine ordinances who receives nothing of the Lord and therefore all that he can administer unto any is both of himselfe from himselfe and for himselfe and so not to be justified nor retained as the Lords ordinance And this falling out so it followes that we are now to seeke for the Lords true Baptisme and for a case so difficult as some would make it two things in speciall are to be inquired into first how or where to finde it secondly how it may be obtained being found for the first if any ordinance of God should be so deceased in its constitution as that we doe not know where it is afoot in Gods way in the world so as to come by it with a good conscience A people in such a case being convicted of the truth and he necessitie of their obedience to God in the same and yet know not the way or manner how to accomplish their holy desires in the finding obtaining the same They are to goe as of old to Christ and his Apostles as the godly then did that is to the holy Scriptures which are the lively Oracles of God the Spirit speaking in them unto a beleeving heart so they stand in the place of Christ and his Apostles with the same abilitie authoritie to furnish a man of faith with all truth as these Scriptures compared together sufficiently prove 2 Tim. 3.15 16 17. 2 Pet. 1.19 20. Rom. 16.25 26. Job 5.39 Mat. 22.29 Luk. 24.25.27.44 45 46. 1 Cor. 15.3 4. By all which we see that all things are contained in the Scriptures unto which the holy Ghost leads men to prove and finde all things concerning faith and obedience to God and man which are the Propheticall mouth of Christ that all must have recourse unto that will have any thing to do with him Act. 3.22 23. And the Rule by which all must be tryed though an Angel from heaven and the Apostles themselves as Gal. 1.8 9. So that the holy Scripture is the onely place where any ordinance of God in the case aforesaid is to be found they being the fountain-head containing all the instituted Rules both of Church and ordinances so that where or wheresoever any of these are wanting in their constitution and cannot be found in their outward orderly forme wee are to go directly unto its institution and recover the same againe from thence as Cant. 1.7 Isa 8.19 20. Rom. 10.6 7 8. And thus having found the place or subject wherein baptisme ever subsists as an ordinance of God we are in the next place to know how such as want it may come orderly by it for though that God hath joyned his word and ordinances together yet he hath also ordained an orderly way for his people to come to enjoy them which orderly way I conceive to be only in the Church of God wherein is the power of Christ to set afoot his ordinances as when God shall please to take a people to himselfe and by the power of his truth unite them to his Son and so into an orderly body among themselves now such a people so constituted have right unto all such priviledges ordained and appointed by God for their mutuall comfort and well-being as Rom. 8.17 1 Cor. 3.21 22 23. By vertue of this union they have with their head Christ the body thus joyntly considered hath the power authoritie of Christ within her selfe to chuse and make use of any one or more of her members as occasion offers and authorises his or them to administer baptisme upon the whole body and so upon themselves in the first place as apart of the same Such may be truly said to be sent and authorized by Christ as of old by Christ in his humane body even so now by him in his divine and spirituall body for wheresoever a Church doth rise in her true constitution there are her ordinances and also power to administer the same and where a thing is wanting there must be of necessitie a beginning to reduce that thing againe into beeing And thus briefly I have shewed my judgement in case baptisme should be wanting where we should finde it and that is in the holy Scriptures of God Secondly How from thence to be obtained and that is by Gods calling a people into an holy fellowship with Christ from whom they have power to assume as a Church so the ordinance of Baptisme upon themselves I shall yet further cleare up this truth by shewing the manner of the foresaid constitution in the causes of it But before I can doe this I must give answer to two sorts of persons that oppose the aforesaid truth first such as stand for a personall succession secondly such as will have no Church before Baptisme and so make Baptisme the forme of the Church As for the first that hold Baptisme by personall succession they have received a sufficient answer in proving of that Baptisme administred by Antichrist to be none of Gods ordinance onely a word or two to such as hold a succession in the defection of Antichrist as they call it if they meane by defection the outward forme of worship and government Ecclesiasticall a I thinke they doe then all the power and authoritie that ever hath carried out any administration or constituted ordinance hath taken its beeing thence and depends upon the same and if so then the power and ordainer and the ordinance so ordained must be both of one and the same stamp as I have already proved if the one be Antichrists the other must be also Antichristian and to dreame of any approved Church by the word of God in or under this defection and yet a part of the same is to look for a man in the Moone and to suppose a Church to consist in such matter that is destructive to the forme and therein to hold a succession of truth is against the very light of nature and to keep the Pope upon the throne of
Christ whether he will or no but to lay the chaine of succession of truth this way namely through the Popedome of Rome as all such must doe that hold a personall succession or a Church and ordinances to consist in the same from the Apostles untill now what will such doe and where will their succession of truth lie when the same comes to the woman Pope of whom the Papists themselves are ashamed for when we speake of personall succession of truth as in reference to Church and Church ordinances I looke upon this in the power and authoritie that beares the same and to hold a Church to be true and the ordinances there administred the true ordinances of God and to leave this and set up a way of worship apart from it and deny communion with it is in my darke understanding a meere schisme and the overthrow of all order in Religion so far as I have learned Christ men are to stand in their place and use all means to reforme and reclaime or disclaime by the word of truth and all being done and of necessitie I must by the word of God leave off communion with them I think by the same rule I must disclaime them and so separate away from them if they doe not repent and not to leave a true Church and true ordinances and goe apart and erect another Church ordinances and worship of our selves apart from it in opposition to it this in my judgement is as farre from any Rule in the Gospel of Christ as for a man to baptize himselfe neither of which doe I approve of Yet a word by the way because of such an error that some make and how far off from any rule or example for a man to baptize himselfe or to baptize others and himselfe unbaptized so thinking hereby to shut up the ordinance of God in such a strait that none can come by it but through the authoritie of the Popedome of Rome But for the opening of this cloud that seems so to darken the skie let the Reader consider who baptized John the Baptist before he baptized others and if no man did then whether he did not baptize others he himselfe being unbadtized if he was baptized whether it were not by an unbaptized person and all Scripture being written for our learning and this being one we are taught by this what to doe upon the like occasion And for the continuation of the Church from Christs words The gates of hell shall not prevaile against it c. I confesse the same with this distinction which church is to be considered either with respect to her instituted state as it lies in the Scripture in the Rules of the foundation or in her constitution or constituted forme in her visible order Against the first hell gates shall never prevaile the foundation stands sure but against the last it hath often prevailed for the Church in her outward visible order hath been often scattered through persecution and the like in which sense she is said to be prevailed against as Dan. 7. Rev. 12. Act. 8.1 Otherwise where was their Church before it came from under the defection Againe that which once was in such a way of being and ceaseth for a time and then comes to the same estate againe is and may â—ruely be said to have ever a continuance as Mat. 22.31 32. with Luk. â—0 38 In which sense the Church may truely be said ever to continue for though she be cast downe at one time yet God will raise her up at another so that shee shall never be so prevailed against as to be utterly destroyed And this way I suppose Christ may have injoy ever as good a wife as any can be preserved for him under the defection of Antichrist Though some have so wide mouths open against such as ever wished them well but I leave them to God to whom they shall give account of all their hard words against the Lord those that fear his name out of conscience obey him in that way as some please to call error in a reproachfull manner But men do in these dayes somewhat like to the tyrants in the ten persecutions whose crueltie was such that they exposed the Christians to be devoured of wild beasts and God so overpowred the creatures crueltie that at length they ceased to hurt them and when those bloudy tyrants saw that they put Beares-skins upon them thereby to insence and to stir up the nature of those beasts to fall upon them thus I have heard reported But whether this be true or not sure I am that such men can be little better minded that labour so to cover the godly with such filth as they vomit out of their own-selfe-sicke stomackes but I desire the Lord to passe by all and to give men more love and patience to beare one with another And to conclude I feare men put more in baptisme then is of right due unto it that so preferre it above the Church and all other ordinances besides for they can assume or erect a Church take in and cast out members elect and ordain Officers and administer the Supper and all anew without any looking after succession any further then the Scriptures but as for Baptisme they must have that successively from the Apostles though it comes through the hands of Pope Joane What is the cause of this that men can doe all from the Word but onely baptisme and that must come by man yea and that by the man of sinne But we are to know this that truth depends not upon Churches nor any mortall creature but onely upon the immortall God who by his Word and Spirit reveales the same when and to whom he pleases And for succession of truth it comes now by the promise of God faith of his people whom he as aforesaid hath taken out of the world unto himselfe in the fellowship of the Gospel to whom the ordinances of Christ stand onely by succession of faith and not of persons for the same power and authoritie the Apostles had in their time for direction in godlinesse the Scriptures have now in the hand of Christ as the head of his Church which make up but one body 1 Cor. 12.12.27 Eph. 1.22 23. Eph. 4.15 16. So that what the Church and the Apostles together might doe then the same may the head and body together with the Scriptures doe now the Scriptures having the same authoritie in the Church now as the Apostles had then the same Spirit being present now to reveale them as then to write them 1 Cor. 5.4 5. 2 Tim. 3.15 16. The Scriptures remaining in the place of the Apostles for us to have recourse unto and serve as the mouth of Christ to all beleevers 〈…〉 as the Apostles did before they were written Mat. 28.20 2 Pet. 1.19 20 21. Rom. 10.6 7 8. And as the people of old conferred with the Prophets and Apostles about their great affaires so have