th'Apostle * 1 Cor. 6.9.10 Ephes 5.5 bee not deceiued neither Fornicators nor Idolators nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards nor Raylers nor extortioners shall inherite the Kingdome of God From hence it is most plaine that a man that liueth in any one of these sinnes and hateth to be reformed hee shall neuer enter into the Kingdome of God except he repent of that his wickednes Ereu. The Scriptures are so plaine they cannot be denyed onely I would of all the rest haue this sin of Idolatry throughly discouered for many are exceedingly deceiued therein seeing themselues blameles in the other sinnes of which many indeed cannot be taxed although they be grosse Idolaters yet they blesse themselues in this their wickednes crying Peace when there is no peace Therefore shew I pray you what Idolatry is that all s eing it may auoyde it if they will not wilfully perish also that I may bee the better able to conuince others of it Odeg. Idolo-latria is a word compounded of Idolon signifying an Image shape forme likenes Idolatry 〈◊〉 â—ar or representation and Latria which signifie seruice worship obedience or reuerence so that Idolatry in short is a seruice of likenes either of false Gods in stead of the true or else of false worships in stead of the true hence is plaine that he that worshipeth a false God or pretendeth to worship the true God in a false maÌ„ner which indeed is not the worship of the true God for God cannot be worshipped after a false manner He is an Idolater shal neuer enter into Gods fauor without repentance for as the sin of speaking in the name of a false God and speaking falshood in the name of the true God is all one so shall the punishment be * Deut. 18.20 Ereu. You hauing now spoken something of Repentance in generall and particularly of Idolatrie of which euery soule that therein hath transgressed must repent or he cannot enter into the Kingdome of God as I see I pray you proceed to the next which is Faith Odeg. Faith toward God is diuersly taken in the Scriptures as 1. For a confident beleeuing that God is 2. What God through Christ hath done 3. Of what God through Christ hath promised 4. Of what God through Christ hath coÌ„manded All which a man hath in a measure before he repenteth for his Faith of these prouoketh him to repent but Faith in this place is taken for a confident assurance of the pardon of his sinnes repented of vnto iustification before God through Christ which no man can haue vntill he haue repented Ereu. The next in order is Baptismes aboue which is much controuersie therefore I desire to heare what you can say in it Odeg. There are in the new Testament diuers Baptismes mentioned which I shal speake of hereafter in their due places but now I am to speake of that which was called Iohns Baptisme as Paul calleth the Gospell his * Rom. 26. in that they were the teachers thereof not otherwise which Baptisme is Repentance for the remission of sinnes and washing with water into the Name of the Father c. In which it shall appeare who are to haue it who not Baptisme or washing with water appertaineth onely to them that declareth their repentance and Faith vnto those Disciples of Christ that Baptise them This appeareth by Iohn Baptist doctrine and practice he Preached the Baptisme of repentance for the remission of sinnes * Math. 1. â— and they were Baptised of him in Iorden confessing their sinnes * Math. 3.6 confirmed by the practise of IESVS his Disciples in the Cities of Israell they made and Baptised Disciples * Ioh. 4.1 3.22 Afterwards in his commission for all Nations Goe therefore make Disciples all Nations Baptising them * Mat. 28.19 c. He that shall beleeue and be Baptised shall be saued * Mark 16.16 c. According to which commission they continually taught and practised Amend and be Baptised euery one * Act. 2.38 Vers 4â— c. And they that gladly receiued the word were Baptised * Act. 2.38 Vers 4â— Assoone as they beleeued both men and women were Baptised * Act. 8.12 The Eunuch also when he beleeued was Baptised * Act. 10.47 Vers 36. c Cornelius likewise when he had receiued the holy Ghost * Act. 10.47 was Baptised Paul after his Conuersion was Baptised * Act. 9.18 Lydia and her houshold the Iaylor and his houshold when the word was Preached and they beleeued * Act. 16.15 32.33.34 Crispus his houshold when they beleeued * Act. 18.8 The Ephesians after they beleeued * Act. 19.5 These and all the Churches of the new Testament were Baptised after they beleeued as afterwards I shall haue occasion to make further probation of Ereu. This indeed was the practise of the Primitiue Churches it cannot bee denyed but they obiect 1. That was in the Churches infancie 2. They bid you proue this perpetuall Odeg. First when IESVS and his Apostles first planted those Churches they were at as perfect age and in as excellent estate as euer Churches can be at their first plantation but of this at large hereafter 2. All the CoÌ„mandements of Christ are perpetuall and remaine vntill his comming againe The last speaking of the Father is by the Sonne CHRIST * Heb. 1.2 his Commandements are to be kept without spot vntill his appearing * 1 Tim. 6.13.14 wee must earnestly contend for the maintainance of the faith once giueÌ„ to the Saincts * Iude 3. 1. Pet. 2 2â— This Doctrine that Peter preached amend be Baptised endureth for euer For the Lord hath established his word for euer * Psal 119.152 And if an Angell from heauen Preach or command otherwise let them bee accursed * Gal. 1.8.9 and he that taketh away this word of God God shall take his name out of the booke of life * Reuel 22.18.19 Who so changeth the Lawes of God is Antachrist that exalteth himselfe aboue God * Dan. 7.25 2 Thes 2.4 Ereu. Why may not Infants be Baptised Odeg. Because there is neither commandement example nor true consequence for it in all Christs perfect Testament who was faithfull as Moses in all his house * Heb. 3.2 c. and threatneth most dreadfull Iudgements against all such as either adde too or take from that his perfect Testament * Reuel 22.18.10 and the Sonne is worthy of more honor then the seruant Moses sends vs to him Deut. 18.15 The Father sends vs to him Mat. 17.5 There is now but one Law-giuer Iam. 4.12 That there is neither Commandement nor example in Christs Testament our aduersaries vsually grant and that there is no true consequence I shall manifestly proue taking away clearely all their objections to euery mans conscience in the sight of God First let
it be obserued what Baptisme is I say a washing away the filth of the Flesh is not Baptisme that is the least part of Baptisme where the greater is and where the greater is wanting it is no part of Baptisme at all the which not onely the Scriptures teach but our aduersaries confesse as shal be shewed First the Scriptures teach that the Baptisme that saueth vs is not the putting away the filth of the Flesh but in that a good Conscience maketh request vnto God * 1. Pet. 3.21 c. It is the Baptisme of repentance for remission of sinnes * Mark 1.4 The Sprinkling of the heart from an euill conscience and washing the body with pure water is that whereby wee come to God * Heb. 10.22 It is the washing of the new birth and renuing of the holy Ghost * Tit. 3.5 For we must be borne of the Spirit or we cannot enter into the Kingdome of God * Ioh. 3.5 for nothing auayleth in CHRIST but a new creature * 2. Cor. 5. Gal. 6. 2. The Cathechisme set forth by authority saith That a Sacrament as Baptisme c. hath two partes the outward visible signe and the inward Spirituall Grace the outward visible signe is Water c. the inward Spirituall Grace is a death vnto sinne a new birth vnto righteousnes The English Primmer for being by Nature borne in sinne and the children of wrath we are hereby made the children of Grace And further they confesse that Repentance and Faith is required of euery person to bee Baptised Repentance whereby they forsake sinne and Faith whereby they stedfastly beleeue the Promise of God made to them in that Sacrament And Vrsinus saith thus * Cathechism pag. 723. Hee that shall beleeue c. In these wordes is noted briefly the right vse of Baptisme in which right vse the Sacraments are ratefied but in whatsoeuer corrupt and vnlawfull vse and administration the Sacraments are no Sacraments but are Sacraments to them onely who receiue them with a true Faith c. All which being considered If they cannot proue and that by the Scriptures that Infants haue their hearts Sprinkled from an euill conscience and so haue a good Conscience that they haue Repentance that they haue the washing of the new birth which is to be born againe euen of the Spirit and that they haue Faith I say all these or any one of them let them proue by Scripture Infants haue or else their consequence vanisheth and it is no Sacrament by their owne confession The blasphemous inuention of Pope Iginius will nothing auayle them which is that they haue or doe performe them by their Godfathers and Godmothers for the which there is not the least shew in all the Scriptures of God For the iust shall liue by his owne Faith * Heb. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 the righteousnes of the righteous shall * Ezek. 18. 14. be vpon himselfe Iust Iob Noah and Daniell shall deliuer neither Sonne nor Daughter but onely themselues by their righteousnes * Ezek. 14. Chap. They affirme indeed that Infants be regenerate but let vs agree what Regeneration is so Repentance Faith by Gods Scriptures then it will appeare plainly Infants haue them not Regeneration is a turning from sinne to God * Rom. 6.11 1 Thes 1.9 Tit. 3.5 Repentance is a sight and knowing of sinne by the Law a confessing of sinne a sorrowing for sinne and a promise and endeauour to forsake sinne as before Heb. 11.1 Faith is the ground or assurance of thinges hoped for the euidence of things not seene and it is accompanied with obedience Iam. 2.17.26 For Faith without works is dead Our aduersaries say Repentance is a forsaking of sinne and Faith is a stedfast beleeuing of the Promises of God made to them that are Baptised Let them either now proue that Infants are turned from sinne to God in righteousnes that they see know sinne by the Law that they confesse sinne sorrow for it and promise and endeauour to forsake it that they haue stedfast beliefe of the promises of God Let them proue these or they say nothing and wee may truely conclude they are neither Regenerate neither haue they Repentance nor Faith and so may by no consequence be Baptised Ereu. They alledge Act. 2. as a place much making for them Amend your liues and bee Baptised euery one of you in the Name of the Lord Iesus Christ for the Promise is made to you and to your Children and to all that are a farre off euen as many as the Lord our God shall call Odeg. The place truely considered maketh against themselues for these to whom the Apostle speaketh being pricked in their hearts by the call of God in Peters Preaching and crying out men brethren what shall we do Peter answeres them Amend your liues and be Baptised euery one not onely be Baptised but also amend your liues and such as gladly receiued his word were Baptised So that Fathers of the Iewes and their Children and Fathers of the Gentiles and their Children must all amend their liues and be Baptised gladly receiue the word or else this Promise here made appertaineth not to them for the Promise is to all that the Lord our God shall call Fathers and Children Children must amend their liues and gladly receiue the word or else their sinnes cannot bee put away neither can their Fathers repentance saue them from damnation Againe let it be well obserued that this Couenant or Promise * Act. 1. is the couenant of saluation by Christ made vnto the Children of Abraham vpon the same Condition that it is made to Abraham himselfe namely vpon repentance and Faith in Christ as is most plaine in these wordes * Act. 13.31 c. And wee declare vnto you that touching the Promise made vnto the Fathers God hath fulfilled it vnto vs their Children in that hee raised vp IESVS from the dead Verse 38. c. And bee it knowne vnto you therefore men and brethren that through this man is Preached vnto you remission of sinnes and from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified In these wordes we see the Promise made vnto the Fathers is thus fulfilled to their Children that Christ is raised from the dead that through him they might haue remission of sinnes euen euery one that beleeueth might bee iustified Fathers and Children And whereas many stumble at the worde Children conceiuing that it is meant of Infants it is heere and elsewhere vsed often in the Scriptures for men of vnderstanding * Act. 3.25 Gal. 4.19 1 Cor. 14.20 Heb. 2.10.14 1 Ioh. 12 28. â— 21 3.18 Ereu. They obiect 1. Cor. 7.14 the Children of beleeuing Parents are holy and being holy they may be Baptised say they Odeg. This place
indeed is much alledged for infants Baptisme but what truth there is in it will easily appeare The force of th'Apostles argument is to the belieuers in Corinthus If your Children in your owne iudgement be holy and you doe not put them away when you are conuerted to the Faith but vse them still as your children to all those vses whereto children are appointed then may you keepe your Wiues being holy they being of a nearer naturall bond then your Children and vse them still as your Wiues to all those vses whereto they are appointed This appeares in Vers 14 in these wordes Else were your Children vncleane but now they are holy as if hee should say If your vnbeleeuing Wiues were not holy then your children were not holy but you make no question of your children and therfore your wiues are holy much more for so these words shew Else were your Children vncleane but now are they holy Holinesse in Scripture is taken two wayes 1. Either when a person or thing is sanctified or set apart from the Common or prophane vse vnto the seruice of God Exod. 35.2 16.23 as was the Saboth day sanctified to the Lord as was Israell * Leuit. 20 26. Exod 13.2 or 2. When a person or thing is set apart or sanctified to the beleeuer * 1 Tim. 4.5 Tit. 1.15 Thus is the vnbeleeuing Wife holy and thus are the Children holy and not otherwise There is now no sanctification to God of a person but such as whose harts are purified by Faith in CHRIST IESVS * Act. 15.9 1. Cor. 12. 1 Pet. 1 16.2◠c. Now the Apostle saith The beleeuing man is holy and the vnbeleeuing wife is holy or sanctified now the question is whether the Children are holy as the beleeuer or as the vnbeleuer If as the beleeuer as they say then are they seperated from cōmon vses in which they were vsed and are set now apart to Gods vse and can testifie that their hearts are purified by Faith But if their holines be as the vnbeleeuers as we say thē are they clean to the vse of the beleeuer as his vnbeleeuing Wife is not otherwise Further th'Apostle doth not say Else were your Infants vncleane c. but else were your Children vncleane but now they are holy so that all the Children of beleeuers though of age and vnbeleeuers are as holy by this place as Infants and then we would know how vnbeleeuing Children can be holy if not as the vnbeleeuing Wife is holy that is to the vse of their Parents in the duties of relation Therefore to conclude If their argument be good they that are holy must be Baptised then vnbeleeuers whether Wiues or Children aswell as Infants must be Baptised for the Apostle affirmeth they are holy Ereu. Another obiection they haue the Scriptures of the new Testament maketh mention of two Baptismes one is called Iohns Baptisme or the Baptisme with Water of which all were partakers that came for it euen Infants and none were reiected the other is called Christs Baptisme which is peculier to the Elect onely Odeg. Wee reade in the Scripture of more Baptismes then 2. as the Baptisme of affliction * Mat. 20.22 and so there are .3 Baptismes and all are Christs but we will speake of the two former and first of Iohns Some pretend Iohns Baptisme was onely washing with water the filth of the Flesh and altogether without the Spirit which is vaine to imagine For it is most apparant that the Apostles had the Spirit of God before they had Christs Baptisme Act. 2. As Math. 16. proues it double for none can say that Iesus is the Lord but by the holy Ghost * 1 Cor. 12.3 But Peter in the name of them all confessed IESVS to be the Lord And Christ saith Not Flesh and blood but the Father reuealed it to him * Ioh. 16.30 Also it is said they all beleeued also on them all he breathed and said Receiue the holy Ghost * Ioh. 20.22 All which was before the Baptisme Act. 2. Againe Faith is the guift of the * 1 Cor. 12.9 Spirit which the Samaritanes and Ephesians had before they receiued that Baptisme of Christ the holy Ghost and Fire * Act. 8. 19. chap. In short wee read that Appollos had the Spirit of God plenteously and yet knew but the Baptisme of Iohn onely * Act. 18.25 And againe Christ sent forth the 12. to Preach the Gospell to heale the Sicke to clense the Leapers to cast out Deuils and said freely yee haue receiued freely giue * Math. 10. After the 70. were sent and subdued Deuils * Luk. 10. c. All which they could not doe without Gods Spirit If any obiect that the holy Ghost was not giuen because Iesus was not yet glorified * Ioh. 7.39 wee answer this is the Baptisme the holy Ghost and Fire we are in the second place to speake of Secondly Christs Baptisme the holy Ghost and Fire was prophesied of by Iohn * Math. 3. promised by Christ * Ioh. 14.16 Act. 1.5 and performed first vpon the Apostles 2. Vpon the Samaritanes by the hands of the Apostles Act. 2. Act. 8. 3. Vpon Cornelius and his houshold as vpon the Apostles at the first If any aske what this Baptisme was Act. 10.44 11.15.16 Peter answers them It was the fulfilling of Ioels Prophesie to confirme the ministerie of the Gospell at the beginning * Heb. 2.3 Againe this Baptisme was not so cōmon no not in the Primitiue Church as Iohns Baptisme and the Baptisme of afflictions for imediatly to speake with tongues c. was peculiar vnto some then * 1. Cor. 12.30 and is not now to be expected of any but to shew repentance of sinne Math. 3.6 Act. 2.41 Act. 8.12.13 37. and Faith in Christ was required of euery one comming for Baptisme with water to Iohn to Peter to Phillip and others so also the other Baptisme of afflictions All that will liue Godly in Christ Iesus must be Baptised with * Mark 10.39 2 Tim. ◠12. Two of these 3. is common to all the Saincts the third now not to be expected of any and therfore if that were onely Christs Baptisme Act. 2. no man now can receiue it I haue the largelier spoken of this because they are vsually so confounded together Ereu. Another place they alledge which is 1. Cor. 10.1 c. The Israelites were Baptised vnto Moses c. where were many Infants with their Parents Odeg. This place is exceedingly misconceiued being brought to proue Infants baptisme I will take a little paines therfore to open and explaine the place In the calling of this Baptisme all may see the drift and meaning of the holy Ghost not that Moses did at all wash them with water in the Cloude and Sea but th'Apostle writing to the Saincts at Corinth exhorted them among other things
say so much saith himselfe of his Baptisme and therefore his own wordes * Manâ—â—â—st pag. â— are a sword to kill and confound himselfe where he saith of his ministerie and all that receiue it from Rome and England thus And for the Minister repenting of what hee hath done at his admission it may well be called a supposition of an impossibilitie and contradiction he cannot repent of his sinne which is his receiuing authoritie from the B. to Preach but he must forsake and renounce the same authoritie as he receiued it which if he doe in deed truth hee ceaseth to be a Minister c. these are his wordes Now who being free from preiudice doth not see that these wordes may bee taken vp against his Baptisme He cannot repent of his sin which is his retained Baptisme receiued from a habitation of Deuils but hee must forsake and renounce the same Baptisme as he receiued it which if hee doe in deed and truth he ceaseth to be baptised as he ceaseth to be ordained Further hee saith * Man pa. 4 the very obtaining receiuing of the Bishops licensce is a reall a knowledgement that the Bishops hath a lawfull power to graunt it c So say I his very obtaining retaining and iustifying of that Idol Baptisme of Rome is a reall acknowledgement that the Church of Rome hath a lawfull power to Baptise which hauing then how can it be denyed but that Rome and England is Gods Church and people which Iohn Rob and all his followers deny And further he saith * Pag. 13. Take away the Bishops authority and how can the Ministers remaine take away the Co-relatiue and the relation ceaseth So say I seeing he taketh away from Rome and England power to be either true Church or to haue true Ministers how can the Baptisme remaine seeing he taketh away the Co-relatiue why doth not the relation cease I may say of his Popish Baptisme as he saith * Man pa. 16. of the Popish Iurisdiction In vaine doth hee apply his industry Art in the washing of this Blackmoore But now I proue that a seruant of Christ not being yet in the office of Pastor or Elder may baptise thus Whatsoeuer is written aforetime is written for our teaching * Rom. 15.4 but it is written aforetime that Disciples of Christ though yet no Pastors did Baptise therfore we are taught being Disciples of Christ although yet no Pastors to Baptise when iust occasion is giuen 1. To proue that Disciples of Christ not being Pastors did Baptise I produce Iohn Baptist example who was no Pastor and yet Baptised such as entertained his counsell If any object hee was a Prophet and more then a Prophet let such know that the least in the Kingdome of God is greater then he which being true it followeth that he which hath Iohns Doctrine by the power whereof he conuerteth and also is greater then Iohn he may Baptise by Iohns example which is written for his instruction but euery Saint of God now hauing Iohns doctrine by the power of which hee conuerteth is greater then Iohn and so may Baptise by his example which is written for his instruction 2. The Disciples of Christ though no Pastors did Baptise which is writteÌ„ for our instructioÌ„ * Ioh. 3.26 4.1.2 So did Ananias a Disciple not a Pastor * Act. 9.11 Mat. 28.19 c. 3. Christ commandeth euery Disciple to the end of the world to go teach make Disciples according to his best abilitie and such as are made Disciples to Baptise them and he will alwaies be with them who soeuer therfore may make a Disciple he may Baptise by Christs coÌ„mandement hee hath coupled them together and let no man seperate them from the beginning it was so till Antechrist forbad it Rome and England forbidding all that haue not their Ordination froÌ„ them either to Preach to conuert or to Baptise and some of the Brownists acknowledging it lawfull for any Disciple to Preach conuert but not Baptise though others of them * Io. Wilk his followers holde that Disciples of Christ though not in office of Pastor or Elder may conuert and Baptise also vpon which they haue bene at deadly jarres these many yeares If any object this Commission and coÌ„mandement was giuen to the persons of the Apostles only I answer It is not true as appeareth by the words The coÌ„mission is giuen to such as whose persons remaine vnto the end of the world * Vers 20. namely the succeeders of the Apostles in their Doctrine froÌ„ time to time with whom Christ promiseth to be present alwaies euen to the end The Apostles haue left their power and Doctrine wholly behind them nothing is dead but their persons and therefore the Doctrine of Paul being now in the person of a beleeuer the CoÌ„mandement is written for his instruction bidding him go Preach the Gospels to euery creature to all Nations according as God enableth him for he requireth not what we haue not Baptising them this commandment is now as powerful in the person of a beleeuer as euer it was If it be affirmed that the Pastors or Elders now be the onely successors of the Apostles for the performing of this CoÌ„mandement Goe Preach and Baptise I say it is a meere fixion there is not the least shew in all the Testament of Iesus Christ that Baptising is peculiar onely to Pastors which might satisfie any man of reason neither can it bee proued that euer ordinary Pastor did Baptise And it is most plaine conuerting and Baptising is no part of the Pastors office his office is to feed to watch to ouersee the flocke of Christ already the Church his charge is to take heede to the flocke and to feed the Church * Act. 20.2 and to defend them in the truth against all gainsayers * Tit. 1.8 further then which no charge is laid vpon him by vertue of his office That hee may Preach conuert and Baptise I deny not as another disciple may but not that either it is required or he doth performe it by vertue of his office no proofe for that imaginatioÌ„ can be shewed and therfore it remaineth firme stable euery Disciple that hath abilitie is authorized yea commanded to Preach conuert Baptise aswell and asmuch if not more then a Pastor 4. As Christ saith They haue Moses and the Prophets * Luk. 16.9 so euery beleeuer hath Christ and his Apostles commaunding him to couet to Preach * 1 Cor. 14.1 to call all to come * Reuel 22.7 and when they come to Baptise them Heare is the King and Lawgiuer the Citty Ierusalem the new Testament with her gates open and the Spirit of God bidding all come freely and all the Faithfull made Kings and Priests vnto God * 1. Pet. 2.5 Reuel 1.6 what should let that they may not Baptise till they haue Officers or when their officers