with water to Repentance therefore it is but an engagement of them to it for the future Answ. Our expositors have fully shewed that this signifieth no more but I baptize you upon your present Profession of Repentance to newness of life For that this Profession did go before is proved already and then the rest can be no more then the continuance of Repentance and exercise of it in newness of life which they are engaged to for the future Only if any falsly profess it at present his own confession is an engagement to it as a duty Grotiuâ— saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest non incommode exponi hoc modo Bâ—ptizo vos super professione poenitentiae quam facitis The plain meaning it is in a word I do by baptism initiate you into the state of Repentance or of Penitents but Christ shall give the Holy-Ghost as it was poured forth And so as Pelargus speaks on Mat. 3. against Salmeron we maintain Johns baptisme to be â—ffectual being the baptism of Repentance to Remission of sin And that it was true Repentance that he required appeareth further by the fruits of it thaâ— he calleâ—h for from the Pharisees Mat. 3.6 7 8 9 Lastly I shall prove anon that God hath not appointed us to baptize any upon a promise of Repentance or faith before they profess actual faith and Repentance nor are they fit for such a covenant Argum. 2 For the proof of the necessity of a Profession of Repentance before baptism is this If Jesus Christ hath by Scripture precept and example directed us to baptize those that profess true Repentance and no other then we must baptize them and no other But the Antecedent it true therefore so is the consequent All that requireth proof is the Antecedent which I prove from an enumeration of those texts that do afford us this direction besides the forementioned 1. Jesus Christ himself did by preaching Repentance prepare men for baptism and for his kingdom as John before began to do Matth. 4.17 so Mar. 1.15 The Kingdom of God is at hand Repent ye and believe the Gospel And to that end he sent his Apostles and other preachers Mar. 6.12 Acts 17 30. Luke 24.47 Repentance and Remission is to be preached to all Nations in his name And baptism which is for the obsignation of Remission of sin according to the appointed order comes after Repentance And when it is said by John I baptize you with water to Repentance but he shall baptize you with the Holy Ghost Mat. 3.11 Mar. 1.8 Luk. 3.16 It implyeth that Christs baptism comprehended Johns and somewhat more in Act. 2.37 38. when the Jews were pricked in their heart which was a preparatory Repentance and said to Peter and the rest of the Apostles men and brethren what shall we do Peter saith to them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins so that we must require and expect true Evangelical Repentance to be professed before baptism for ver 41. it s added then they that gladly received his word were baptized so that he baptized none that to outward appearance did not gladly receive that word which could not be without a profession of that Repentance And he that here perswadeth them to repent and be baptized for remission doth in the next chapter ver 19. require them to repent and be converted that their sins may be blotted out shewing what kind of Repentance it is that he meaneth And as the work of General Preachers to the unbelieving world is sometime called a discipling of Nations which goeth before baptizing them Mat. 28.19 20. So is it in other places called a Preaching of Repentance and commanding all men everywhere to Repent Acts 17.30 An opening of mens eyes and turning them from darkness to light and from the power of Satan unto God that they may receive Remission obsigned in baptism Act. 26.18 to repent and turn to God ver 20. And it was the sum of Pauls preaching to the unbaptized Repentance towards God and faith towards the Lord Jesus Christ Act. 20.21 So that it is apparent that they took the profession or appearance of both Faith and Repentance as pre-requisite to baptism And still this same repentance is it that hath the remission of sin connexed Act. 5.31 Luk. 24 47. It s repentance unto life Act. 11.18 And when the Apostles compare Johns baptism with Christs they still acknowledge Johns to be the baptism of Repentance Act. 13.24 and 19.4 and when the Apostle doth purposely recite the principles of our religion he doth it in this order Heb. 6.1 2. The foundation of repentance from dead works and Faith towards God the doctrine of Baptism c. Argum. 3. They that before they are baptized must renounce the world the flesh and the devil must profess true Evangelical Repentance I mean still such as hath a promise of pardon and salvation but all that are baptized must by themselves or others renounce the world flesh and devil of which we shall have occasion to say more anon Argum. 4. They that profess to be buried with Christ in baptism and to rise again do profess true Repentance but all that are baptized must profess to be buried with him and rise again therefore c. The Major is proved in that to be buried and risen with Christ signifieth A being dead to sin and alive to God and newness of life and it is not only as is feigned by the Opposers an engagment to thâ—s for the future but a profession of it also at the present This with the rest we thus prove Col. 2.11 12.13 In whom ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses where note 1. that this is spoken to al the Church of the Colossians therefore they are presumed to be what they profess and appear to be 2. that the putting of the body under the water did signifie our burial with Christ and the death or putting off of our sins And although we now use a less quantity of water yet it is to signifie the same thing or else we should destroy the being of the Sacrament so also our rising out of the water signifieth our rising and being quickened together with him 3. Note also that it is not only an engagement to this hereafter but a thing presently done They were in baptism buried with Christ and put off the body of sin and were quickened with him and this doth also suppose their own present Profession to put off the body of sin and their consent to be baptized on
profess to assent to the truth of that Doctrine and no moâ—e unless as that Assent may imply the Consent of the Will are not Saints But let us peruse some other Texts besides these that Mr. Blake citeth The Congregations of the Saints are mentioned in the Old Testament as Psal. 89 5 7. and 149 1. But what Saints these were may appear by the Promises made to them Ps. 149.5 9 4 16.3 37.28 97.10 132.9 16. 145 10. The Children of Israel a people neer unto him are called Saints Psal. 148.14 but it is because they are a part of them his people in heart and the rest profess themselves to be his People in a saving sense And if there were any that did not so he was not an Israelite by Religion nor to be of that Common-wealth but to be cut off from his People Acts 9.13 The Saints at Jerusalem that Paul persecuted were such as not only professed saving Faith but also had the witness of Martyrdom and Persecutions to testifie their Sincerity They that continued stedfastly in the Apostles Doctrine and Fellowship and breaking bread and prayers having all things common selling their possessions and goods and parting them to all men as every man had need praising God c. did profess more then a Faith and Repentance short of that by which we are saved But so did the Church at Jerusalem Act. 2.41 42. to the end yea the multitude of them that Believed were of one heart one soul and great grace was upon them all c. Acts 4.32 to 36. so that we may see what Saints the Church at Jerusalem were And if all were not such we see evidently that the whole was denominated from such The Church of Rome were all called Saints Rom. 1.7 True But what was meant by that word and what Saints did they appear to Paul by their Profession to be Even such as were beloved of God whose Faith was spoken of throughout the world that were dead to sin but alive to God that had obeyed from the heart that form of Doctrine delivered to them and being made free from sin became the servants of Righteousness and of God having their fruit to holiness and the end everlasting life Rom. 1.7 8. and 6 11 14 17 18 21. whose obedience was come abroad to all men Rom. 16.19 Here is more then the Profession of a common Faith The Corinthians are called Saints True But what is meant by Saints such as called on the name of the Lord Iesus Christ having much of his grace enriched by him in all things coming behind in no Gift waiting for the coming â—f our Lord Iesus Christ who shall confirm them to the end that they may be blameless at his coming 1 Cor. 1.2 to ver 10. all was theirs 1. Cor. 3.22 23. They were such Saints as were washed and sanctified and justified in the name of the Lord Iesus and by the Spirit of God and such as were to â—udge the World and the Angels Chap. 6.3 11. delivered from that unrighteousness that would have kept from Heaven ver 9.10 11. such as had no temptation but what was common to man whom the faithful God would not suffer to be tempted above their strength c. Chap. 10.13 such as were not so much as to eat with the notoriously wicked Chap. 5 11. and therefore doubtless Professed Godliness themselves in whom godly sorrow had wrought carefulness clearing of themselves zeal c. 2 Cor. 7.11 in whom the Apostle had confidence in all things ver 16. Object But Paul saith they were carnal and taxeth them with some gross Errors and Sins Answ. 1. So are all the Regenerate carnal in part and guilty of too many sins And it is not Impenitency after admonition that he chargeth them with Their sin was no worse to our eye than David's or Solomon's 2. If any were so bad as to be notoriously ungodly those are not of that number whom he calleth Saints as they are not of them that have the following Descriptions of Saints which I have cited but only were among them but not of them The Galathians I find not called Saints but to call them a Church of Christ or Believers is Equipollent And what Saints were they Why they were all the Sons of God by Faith in Christ Jesus having been baptized into Christ and put him on and were all one in him and were Abraham's seed and heirs according to the Promise Gal. 3.26 27 29. And because they were sons God sent the Spirit of his Son into their hearts by which they cryed Abba Father and therefore were no more servants but sons and if sons then heirs of God through Christ. Object But Paul was afraid of them lest he bestowed upon them labour in vain Answ. 1. It appeareth by what is said that it was not such a fear as made him take them for ungodly 2. This confirmeth what I maintain that the Apostles judgement of them proceeded according to the Evidences of probability He took himself bound to believe their Profession so far as they contradicted it not and according to the prevalency of their Errors which were against it he was jealous of their condition and if they had proceeded so far as to have declared themselves certainly ungodly Paul would have denominated them a Church no more The Church of Ephesus are called Saints Eph. 1.1 But what Saints such as were blessed with all spiritual blessings in heavenly places in Christ chosen before the foundation of the world to be holy and without blemish before him in love pâ—edestinated to the adoption of Children by Jesus Christ according to the good pleasure of his will to the praise of the glory of his Grace wherein he made them accepted in the beloved in whom they had redemption through his blood the remission of sins and have obtained an Inheritance being predestinated c. Who trusted in Christ and were sealed with the Holy Spirit of Promise which is the earnest of their Inheritance they were such as believed in the Lord Jesus and loved all the saints and were quickened who had been dead in trespasses and sins were raised up together and made to sit in heavenly places If Mr. Blake while he abhorreth the name of a Saint or Church equivocally so called would not make all words equivocal that in Scripture are used to denominate or describe a Church or Saint we might easily be resolved by such passages as these what Paul meaneth by a Church or Saint See further Eph. 3.18 All Saints comprehend what is the breadth and length depth height and Christ dwelleth in their hearts by faith and they rooted and grounded in love Eph. 3.17 18. But Mr. Blakes Saints do none of this therefore they are no Saints in Scripture sense With this text compare Eph. 2.19 and see what a Church is and what it is to be fellow-Citizens with the Saints and of the houshold of God and
what persons have such a thing The like testimonies the Apostle John gives of them as may quickly be seen But all the doubt is Whether the seven reproved Churches in Rev. 2. and 3. were such or not To which I say 1. All of them professed the foresaid saving Faith 2. There is no sin charged on them that was visible and inconsistent with true saving Faith 1. For the Church of Ephesus we heard what they were esteemed by Paul a little before and here their grace is mentioned and the faults expressed are consistent with true grace 2. The same I say of the Churches of Pergamus and Thyatyra And for the Nicolaitans and other Hereticks whom they are blamed for suffering as the former is commended for hating them they are such as were to be cut off from the Church and while they were in it were not of it Nor are they any where called Believers Saints Disciples or Church-members But it is the Church of Sardis that Mr. Blake takes special notice of And it is said of her indeed that she had a Name to live and was dead But 1. in that they had a name to live it seems it was a living faith which they Professed and not only one short of it 2. Their death was not a death in reigning sin such as is the death of the unsanctified But a declining condition comparatively called death as the children of God do oft complain of deadness And therefore its next said Be watchful and strengthen the things that remain that are ready to dye And it s exprest that their deadness was in that their works were not found perfect before God that is that many or most of them had defiled their garments with some Heresie or vice which the rest had not done 3. How far this was notorious to others is of further enquiry 4. If they had gone on so far as by obstinate impenitency after admonition to shew themselves void of saving faith they had been unchurched as appeareth by the threatning The Church of Philadelphia is so far commended as that the case is put out of doubt And the Church of Laodicea though discommended hath nothing visible charged upon it inconsistent with sincerity and the luke-warmness which is charged on them they are threatned to be spewed out for and so to be unchurched And thus we see what a Church was and what Saints were and what Believers and Disciples were supposed to be by the Apostles and what is the signification of these words in Scripture for they are all of the same extent Mr. Blake saith He is a believer in Scripture that is a visible Professor that puts himself in the number of those that expect salvation by Jesus Christ. Answ. 1. A Professor of what Of true saving faith 2. Not that puts himself among them locally only for so may an Infidel but that becomes one of them as far as to a Profession of it And if they expect salvation by Christ either they profess that faith which salvation is annexed to or else they give God the lye and contradict both Scripture and themselves even in their very Profession As if they should say I look to be saved by Christ but I will not take him for my Saviour nor be saved from sin by him And sure such a Profession makes no mâ—n a Saint Believer or Church-member Thus much I have said to prove that all the Baptized are accounted Saints and therefore Professed a saving Sanctity The second Title which I mentioned follows of which I shall be more brief All the Baptized are accounted to be dead and risen with Christ even dead to sin and risen to newness of life therefore they all profess a saving faith The proof of this is full in the two Texts already cited Rom. 6. and Col. 2.11 12. Rom. 6.33 c. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father so we also should walk in newness of Life For if we have been planted together into the likeness of his Death we shall be also in the likeness of his Resurrection Knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin for he that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. Here is a full Report of the use of Baptism and the Profession of all that are Baptized and the state that they are supposed to be in so that I cannot speak it plainlier than the words themselves do Calv. on the Text saith Extra Controversiam est induere nos Christum in Baptismo hâc lege nos baptizari ut unum cum ipso simus Imò docet hanc mortis societatem praecipuè in Baptismo spectandam esse Neque enim ablutio sola illic sed mortificatio quoque veteris hominis interitus proponitur Vnde palà m fit ex quo recipimur in Christi gratiam mortis ejus efficaciam statim emergere Porro quid valeat haeâ— cum morte Christi societas continuo sequitur ut scilicet nobis emortui si amus novi homines Nam à mortis societate transitum merito facit ad vitae participationem quia haec duo inter se individuo nexu cohaerent veterem hominem Christi morte aboleri ut ejus resurrectio justitiam instauret nosque efficiat novas creaturas Haec autem est Doctrina Quod Mors Christi efficax est ad nequitiam carnis nostrae extinguendam ac prostigandam Resurrectio vero ad suscitandam melioris naturae novitatem quódque per Baptismum in istius gratiae participationem cooptamur In summa Qualis sit Baptismi ritè suscepti veritas docet So Col. 2.11 12. which I shall not stay to recite because it is to the same purpose and before cited The third Title mentioned in the Argument is this All that are Baptized have Professedly put on Christ therefore they have professed saving Faith The Antecedent is expressed Gal. 3.27 For as many as have been baptized into Christ have put on Christ. The Consequence is proved in that to put on Christ heartily is to be made true partakers of him and living members of him therefore to Profess this is inseparable from the Profession of saving Faith yea by that faith is he truly put on Putting on Christ is the same with Putting on the New man which after God is created in Righteousness and true holiness being renewed in the spirit of our minds Ephes. 4.20 21 22 23 24. Col. 3.10 It is putting on the New
I give you not better then either Dr Molin or the two Arminian Divines give let me be branded for a factious Calumniator of the dead whose name is so honourable that the forgery is the greater sin First there is a Manuscript of his own in many mens hands dated March. 3. 1617. at Dublin which I intend to print if no one else do it first which asserteth this Doctrine in the same middle way as Davenant and Camero do And I askt him whether he yet owned it not long before his death and he said He did and was firm in that judgment I asked him to whom he wrote it and he told me as I remember to Mr Culverwell I am certain it was to him or to Mr Eyr who he told me was the man that fell so foul on Mr Culverwell 2. If my own word be not sufficient Dr Kendal can bear witness that he was present once when he heard him own this judgement of Universal Redemption in the middle way and intimated that Dr Davenant and Dr Preston were minded of it by him as reioycing that he sooner owned it and that we cannot rationally offer Christ to sinners on other grounds Now because the Bishop went this middle way when he speaks against the Arminians some feign him to speak against his own doctrine And when he spoke for Universal Satisfaction the Arminians say he was turned to them This is the faithfulness of the world It shames and grieves me to say Of siding Divines and as much almost to say Of a publick Professor of History in Oxford For the principal honour of a Historian is his veracity and impartial fidelity and how much of that this Preface to the Paraenesis is guilty of I leave to consideration upon the taste that is here given But enough of this The fourth and last particular in which I offend some few Brethren by my judgement is that which is the subject of these ensuing Disputations But I can truly say of this as of the rest 1. That if I should change my judgement and please these Brethren its like I should displease many more For 2. I take it for granted that I go in the common rode that the Church of Christ hath gone in from the beginning to this day so far am I from singularity 3. I am most certain that my thoughts were so far from intending singularity or the disturbance of the Church by these or other points in Controversie that I apprehended them strongly to be the truths that must be instrumental to the Churches peace when ever God seeth us meet to attain it And though I never took a point for true eo nomine because it was in the middle or tended to peace yet I purposely chose out these truths rather then other to vindicate because they tend to peace And to the praise of God I speak it that in those antient common disturbing Controversies between the Arminian and Antiarminian Lutheran and Calvinist Iesuite and Dominican I have discerned those Principles which quiet my own mind and which I am confident were they received according to their evidence would quiet the now-contending Christian world But I am past doubt to be derided as arrogant for this confidence and should the Principles in a Method with Evidence be propounded though purposely to heal the divisions of the Church many of the several parties would but rage at the Reconciler and pour out their impotent accusations and reproaches against him because he would attempt the healing of their divisions and would feign him to be the Author of some new Sect for seeking to put an end to Sects But let any man make good my just demand that the Principles propounded shall have an impartial reception according to their Evidence and I will give you security to make good my confidence that they shall quiet the Chrstian world hereabouts But I know this is to be expected from none but God nor at all on earth in any perfection As to the present Controversie it seemed good to Mr Blake to begin it with me and to my Defense he hath opposed an angry Reply not to my whole Book as I did to that part of his which concerned me but to here and there a scrap disordered and maimed and parcelled as he thought good I was in doubt whether to make any rejoinder or further Defense but while I doubted divers Reverend Brethren from several parts wrote to me to move me neither to be silent nor to answer all his words which would be tedious to the Reader but to handle the Controversies by way of Disputation and to bring in Mr Blake's Arguments under them so far as shall be thought necessary Though at first I scarce liked this way as seeming not a full answer but such a course as he took with me yet I did acquiesce in the judgement of my Brethren But yet indeed I think I had never printed a word at all in Defense of my self against Mr Blake but for another providence The third Disputation as here printed was written before Mr Blake's Book against me was printed or in the press as I have reason to think A Copie of this I lent about two years ago to a friend But by what means I know not about three quarters of a year ago I received tidings from a pious learned Minister in the West writing to a friend of his not far from me that there were such abundance of Copies of that Disputation in those parts and some were so purposed that it would be printed if I did not do it my self I confess I was much offended at the news because the Disputation was imperfectly written and on such a subject as to the later part which shews what sins may consist with Godliness that I would have been loath it should have been by them made publike as knowing how unfit it was for the eyes of the Profane But when there was no remedy the best I could do was to add some cautions and annex the other Disputations here adjoyned which were hastily written that the former might not go alone without that company that seemed necessary And this is the occasion of this present writing For the Matter of it I have manifested that I hold the common Doctrine of the Church And many another could I mention as consenting in it besides those particularly there cited Mr Wil. Fenner in the second part of Christs Alarm p. 92 93. saith Another inseparable mark of a true Church is a sincere Profession of the word of God and true Christian religion either in truth and uprightness of heart or else so far as man can judge For though the preaching of the Word come to a place yet it doth not follow presently that there is a Church of God but when divers of them embraced the Word either sincerely or else to see to as far as Paul and others could judge then they were a Church There must be a Congregation of People that do
profess the pure Religion and make it appear at least to the judgment of man that they are Godly in Christ Iesus this is an inseparable Mark of a true Church as we may see 1 Cor. 14.33 See further Mr Vines in his Treatise of the Sacrament p. 150 151. saith That the Separatists laid the foundation viz. That only Visible Saints are fit Communicants which is true as to the Churches Admission That real Saints only are worthy Communicants which is true too as to the inward Grace or Benefit And 151. There is a great difference between Christs real Members and Guests at this Table and as I may say the Visible Churches Members or Guests If he be a visible Professor of Faith unshipwrakt of capacity to discern the Lords Body of Life without Scandal he is a Guest of the Church And p. 205. Though I should rest in serious Professsion of Faith and Repentance which is not pulled down again by a wicked Life or scandalous Sin yet when a man lieth under the charge of our censure for some scandalous sin the case is otherwise c. Read the rest And p. 324 329. The Covenant of God with us is that all that believe in Christ that died and receive him for their Lord and Saviour shall have remission of sins c. Answerable to this act of God the Believer accepts of and submits to this Covenant and the Conditions of it viz. to believe and to have God for our God and thereof makes a solemn profession in this Sacrament giving up himself to Christ as Lord and Saviour restipulating and striking hands with him to be his and so binds himself and doth as it were seal a Counterpart to God again and not only so but comes into a claim of all the riches and legacies of the Will or Covenant because he hath accepted and here declares his acceptance of the Covenant The Seal is indeed properly of that which is Gods part of the Covenant to perform and give and is no more but offered until we subscribe and set our hands to it and then its compleat and the Benefits may be claimed as the benefit of any conditional promise may be when the condition is performed And lest you should stumble at that word I must let you know that the Will accepting and submitting to the Conditions is the performance of the Conditions required NB. And pag. 249 250 c. Though as to admittance which is the Churches part to the outward Ordinance he make Profession as I do sufficient yet to the question whether the Sacrament be a Converting Ordinance he concludes that It is not an Ordinance appointed for Conversion His Arguments are 1. Because no effect can be ascribed to this Ordinance which fals not under the signification of it c. as Vasquez 2. This Sacrament by the institution of it appears to praesuppose those that reap the sweet and benefit of it to be Converts and in grace namely to have faith in Christ and to be living members and if this be presupposed by this Ordinance then it is not first wrought by it 3. The Word is the only Instrument of God to beget Faith or work Conversion c. And he answereth the Objections of the contrary minded and to them that argue that the Lords Supper is a Converting Ordinance because its possible a man may be then converted he saith they may as well make Ordination or Marriage Converting Ordinances because by the words then uttered a man may be converted He citeth the words of learned Rich. Hooker Eccles. Pol. l. 5. pag. 5â—6 The grace which we have by it doth not begin but continue grace or life no man therefore receives this Sacrament before Baptism because no dead thing is capable of nourishment that which groweth must of necessity first live And for further Authority he addeth And to this purpose all our Learned Divines have given their suffrage And the Papists though they differ from us in denying remission of sins in this Sacrament in favour to their Sacrament of Penance yet they hold it to be an Ordinance of Nutrition and so do all their Schoolmen and so doth the Church of England The strengthening and refreshing of our souls c I need not number Authors or Churches It is so plain a case that I wonder they that have stood up in defence of it as a converting Ordinance have not taken notice of it There is an Army to a man against them and the antient Christian Churches are so clear in it So far Mr Vines Hooker in him Concerning the Distinction of Forum Dei Ecclesiae and its sense see that judicious Agreement of the Associated Ministers of Cumberlanâ— and Westmerland pag. 47. where they take notice of Mr. Blakes questioning it Since these Papers were in the Press I was told by a Reverend Brother that Mr Blake professeth to hold the Necessity of the Profession of a saving Faith as well as I and by one of his special acquaintance in the Ministry who heard me express my mind that Mr Blake's was the same I durst not omit the mention of this lest it should be injurious to him And yet how far the reporters are in the right and understand his meaning I am no further able to tell you but that they are credible persons For my part I defended my own Doctrine against the charge which in two Volumes he brought against it And I supposed he would not write so much of two Volumes against a Doctrine which he judged the same with his own And I medled only with his books and not his secret thoughts Whether I have been guilty of feigning an Adversary that took himself for none I am contented to stand to the judgment of any impartial man on earth that will read our books Surely I found it over each page that a Faith short of Iustifying entitleth to Baptism and I never met with any such explication in him as that by A faith short of Iustifying he meant A Profession of Iustifying faith And sure Faith and Profession be not all one nor Iustifying and Short of justifying all one Nor do others that read his books understand him any otherwise then I do so far as I can learn sure the Ministers that were Authors of the Propositions for Reformation of Parish Congregations Printed for the Norwich Bookseller understood him as I do p. 17. where they say thus Obj. 3. But a dogmatical Faith may entitle to Baptism as Mr Blake Treat on Con. speaks though there be no profession of a justifying faith repentance Answ. We cannot think so seeing the faith required to be professed before Baptism is such a Faith as hath salvation annexed to it Mar. 16.16 It is a Faith of the whole heart Acts 8.38 Repentance is also required to Baptism as well as Faith Acts 2.38 and the Church in the usual form of Baptism enjoyned the baptized person not only to profess the doctrine of Faith but
these terms The like we have in Rom. 6. chap. 4.5 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Glory of the father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shall be also into the likeness of his resurrection Here also it is evident 1. That all the members of the visible Church are supposed to be baptized into Christ and into his Death and so to be buried with him by baptism into death and planted together into the likeness of his death 2. And that this is not supposed to be only an Engagement for the future but a present entrance into the state of Mortification and Vivification wherein they were to proceed by newness of life And therefore ver 5.6 7 8 11. They are supposed to have the old man crucified with Christ that the body of sin might be destroyed And that henceforth they should not serve sin And that they are so dead as to be freed from sin as to the servitude thereof And that they must reckon themselves dead to sin but alive to God He that Readeth the whole Chapter with judgement and Impartiality will soon discern that true Repentance and Abrenunciation of the service of sin was to be professed by all that would be Baptized And that hereupon they Sealed their own Profession and Covenant by the reception of Baptism as Christ Sealed his part by the actual baptizing them and that hereupon they are by the Apostle all called and supposed such as they professed themselves to be Argum. 5. If it be the very nature and use of baptism to signifie and Seal both the present putting off the body of sin and present putting on Christ then the profession of true Repentance must needs precede or concur with baptism but the former is certain of which more anon I conclude then that both Scripture and the very signs themselves and the common consent of the Church of which more after do shew that true Repentance and present Repentance must be professed by all those that we may baptize or whose children we may baptize on their account And consequently that true saving faith which is Inseparable from it and some think is the same thing must needs be Professed too and not only Promised We should before we leave this Argument hear what the Opposers say against it but they are all in pieces the Papists I mean among themselves about it some of them confessing what we plead for and others of them Especially the New ones contradicting it but by such reasons as I think not worth the while now to discuss There are two Reverend men of our own whose unhappy owning the cause that we argue against doth call us to a more respectful Consideration of their Answers viz. Dr. Sam Ward and Mr. Thomas Blake The former saith Concedo neminem Adultorum ad Baptismum admitti debere absque Professione fidei Poenitentiae Concedo iterum solidam poenitentiam conjunctam cum vera vivâ fide in mediatorem obtinere praesentaneam peccatorum remissionem apud Deum You see how much of my Argument is here yielded Sed nego poenitentiam aut fidem Initialem qua judicio Apostolorum sufficiebat ad dandum Baptisma desiderantibus semper eorum judicio aut praesumptione suffecisse ad tales ponendos in statu adeptae reconciliationis remissionis peccatorum regenerationis aut Salutis c. The sum is that there are two sorts of Repentance and Faith one Initial which the Apostles thought a sufficient Title to Baptism and the other saving or connexed to Justification And this they did not expect a Profession of or suppose but put them in the way to it Answ. To this I shall return Mr. Gatakers answer Contra Wardum pag. 71. Ego quaenam sit sides illa ac poenitentia Initialis non intelligo qua praeâ—itum quis ausit ad Baptismum admittere quem tamen vera vivaque in Mediatorem fide imbuâ—um nondum credat Philippus certè Aethiopi baptismum poscenti Si credas inquit ex toto corde licet Act. 8.38 Quasi non baptizaturus nisi id ille profiteretur ipseque Charitatis saltem judicio ità credere credat Non vult â—um baptizare nifi credat Inquit Lutherus in Gen. 48. Nec fidem tantùm Initialem illam volebat qui ex toto corde poscit ut credat Et de Anâ—nia Calvinus ad Act. 22.16 Verae fidei expertem non baptizasset ea nempe imbutum praesumpsisse vult Et ex Christo ipso id didicisse videtur Act. 9.11 See the rest I add only the saying of Peter Martyr which be concludeth with in Rom. 3. Vnam esse verae poenitentiae rationem quae à baptizandis adultis exigatur It is milâ—i Impress TIGUR 1559. pag. 148. Where he reprehendeth some Papists quòd sibi singunt in Baptismo poenitentiam non requiri and confuteth them so he doth also in c. 11.864 and the repentance that he requireth is described p. 143. sed quicquid illi Colonienses dicunt una est ratio verae poenitentiae ut ex animo doleamus admissa peccatae quae Deum à nobis abalienaverunt Cui dolori adjungitur desiderium condonationis preces ut eam obtineamus cum certo proposito non amplius incurrendi in eadem peccata voluntate mortificandi veterem induendi novum quae omnia fide niti oportet quae sine illa constare non possunt Much out of this Author we shall produce anon But I have spoke to this of Dr. Wards already in the Appendix to my Treatise of Baptism 1. To which of mine Mr. Blake taking exceptions and publishing them I published my Defence and among many more used this Argument from the Necessity of Repentance but Mr. Blake found it easier to say that of almost forty Arguments few were to the question and so to pass them by than to give us a satisfactory answer to them But yet I find him upon the Point against another Pag. 107 108. And there I find this Question Did they the Apostles so require it Repentance as in reality to precede Baptism Or were Satisfied with a Profession of it I answer If that you yield the last it is enough to the main Point of difference Pag. 108. He saith Faith takes Christ to give Repentance Answ. Only saving faith is properly called a Taking Christ And that takes Christ to give more Repentance but not to give the first Repentance For Christ gives the first Faith and Repentance ut Amesius in medulla lâ—b 1. de Vocat before faith take him But if it were otherwise yet both are to go before baptism according to the Intention of the Institutor or the Profession of both To that Mat. 3. They
Eph. 4.12 what Saints they were that were to be perfected and 5 3. what Saints they were that must not so much as name Coveteousness filthiness c. And 3.8 Paul professeth himself less then the least of all Saints But Paul never did nor would profess himself less then the least of Mr. Blakes Saints who are not as much as by profession in a state of salvation nor from under the curse and wrath of God He that pronounceth them accursed with Anathema Maranatha that loved not the Lord Jesus bids grace be with them that love him in sincerity 1 Cor. 16.22 Eph. 6.24 would not have pronounced himself less than the least of these excommunicate accursed ones And were I worthy to be heard I would advise my Reverend Brother to better consideration before he make such accursed Saints or Churches or Believers at least that are visibly so and that he would be cautelous of Canonizing those on whom Paul pronounceth Anathema Maranatha To proceed the Church of Philippi are called Saints True but what Saints such on whom Paul was confident that he which had begun a good work in them would perform it till the day of Jesus Christ to whom it was given on behalf of Christ not only to believe but to suffer for his sake who alwaies obeyed in presence absence for God wrought in them to will and to do they only communicated to Paul in giving receiving and they were such as bad cause alway to rejoyce Phil. 1.6 29. and 2.12 13. and 4.15 4. The Church of the Colossians are called Saints But what Saints such as had faith in Christ Jesus and love to all Saints and had hope laid up for them in heaven who were made meet to be partakers of the Inheritance of the Saints in Light being delivered from the power of darkness and translated into the Kingdom of his dear Son that is the Church in whom they had redemption through his blood even the forgiveness of sins being reconciled by the body of his flesh through death to be presented holy and unblameable and unreprovable in his sight if they continued in the faith grounded and setled and were not moved away from the hope of the Gospel whose ardor and stedfastness of faith in Christ Paul beheld in the Spirit with joy who were buried with Christ in baptism and risen with him through faith and being before dead were quickened with him and had the forgiveness of all trespasses having put off the body of the sins of the flesh who were dead and their life was hid with Christ in God and who shall appear with Christ in Glory when he appeareth Col. 1. and 2. and 3. If it shall be replyed that Paul spake all this of them in the Judgement of Charity or denominated the whole from the better part and the Profession of the rest I say even so also it is that he calleth them all Saints the denomination is on the same ground as the description is I cannot imagine what reasonable evasion can be made from this evidence The Thessalonians are consequentially called Saints in being called a Church of Christ. And what a Church and what Saints such as had the work of Faith Labour of Love and patience of Hope in our Lord Jesus Christ whose Election Paul knew who turned to God from Idols to serve the true and living God and to wait for his Son from heaven who delivered them from the wrath to come they received the word as the word of God which effectually worked in them that believed who followed the Churches in suffering who were Pauls joy and glory in the presence of Christ at his coming whose faith and Charity was so reported to Paul that he tells them be liveth if they stand fast for God had not appointed them to wrath but to obtain salvation by Jesus Christ. 1 Thess. 1 2. 3. 5. They were such Saints whom Christ would come at last to be glorified in and such Believers in whom he will then be admired even because the Gospel was believed among them therefore say not To believe the Gospel is a common thing short of saving Faith 2 Thess. 1. We see then what the Church and Saints at Thessalonica was The Hebrews to whom the Apostle wrote are called Saints Heb. 13.24 And he doth not groundlesly call them Saints for they were such as were made a gazing-stock by reproaches afflictions and became companions of them that were so used took joyfully the spoiling of their goods knowing in themselves that they have in heaven a better and more enduring substance vid. ult Heb. 10.33 34 35. They were such indeed as he saw cause to exhort to perseverance and warn of the danger of Apostacie and the best have need of that But yet though he so spake he was perswaded better things of them and such as accompany salvation and he gives his reason of it Heb. 6.9 10 11. And having said so much of the several Churches under the name of Saints I shall proceed and shew you what they are as Churches though this will after fall in in another Argument because it will be fittesâ— for all to lie together and then I shall refer you hither when this afterward falls in You may see by what is said what Churches all these were that are already mentioned and consequently what a Church is in Scripture-sense not a society of men professing a faith short of justifying but a society of men professing true saving faith yea so far professing it as to induce the Apostles to denominate them such as supposing them such indeed For as they knew some were such so did they not know the contrary by any particulars except those whom they commanded them to cast out as none of them The Apostle Peter writes to the scattered Jews that professed Christianity And what kind of Christians or Believers did he take them for Why for such as were Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto Obedience and sprinkling of the blood of Jesus Christ. And Mr. Blake cannot say that this was a common Election or common Sanctification and Obedience and Sprinkling of Christs blood For it is added that God of his abundant mercy had begotten them again to a lively hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled that fadeth not away reserved in heaven for them and that they are kept by the power of God through faith unto salvation ready to be revealed in the last times wherein they greatly reâ—oyced suffering the trial of their precious faith and having not seen Christ loved him and believeing in him rejoyced with joy unspeakable and full of glory receiving the end of their faith the salvation of their souls If all these people had not or professed and seemed not to have a saving faith I know not what words can express a saving faith nor
Scripture either of Precept or example where any person in baptism or the Lords Supper doth engage or is required to engage to begin to believe with a saving faith or to believe with a faith which at the present he hath not Shew but one word of Scripture to prove this if you can if you cannot I may conclude that therefore we must not require that which we have no Scripture ground to require 2. This Engagement to believe savingly is either for a remote distant time or for the next instant â—ut no unbeliever as to that faith is called to promise in Baptism such a saving faith either at a distant time or the next instant therefore not at all 1. Not at a distant time For first that were to resolve to serve the Devil and be an unbeliever till that time 2. And no man is sure to live any longer time 2. Not at the next instant For first that instant cometh as soon as the word of Promise is out of his mouth even before Baptism and therefore by that Rule he must believe savingly before 2. We may as well stay one minute or instant to see whether he will perform his Promise as to baptize him upon that bare Promise of believing the next minute 3. It is a ridiculous unreasonable conceit that any man should say I believe not savingly yet but within a minute of an hour I will and that this should be required in baptism and the Lords Supper 3. God makes it not the condition or qualification of them that are to be admitted to Baptism or the Lords Supper that they should Promise to do that which they have no Moral Power to do I mean such as the seed or habit of Grace containeth as to the act But the unregenerate have no Moral Power to believe with a saving faith Ergo c. The Major is proved thus 1. To promise to believe savingly is to Profess that they are truly willing to believe savingly but no wicked men are truly willing so to believe therefore they are not called to promise it for that were to be called to profess an untruth and so to lye Unless as they are called to be really willing and promise both and that is but to be sincerely faithful and to promise to continue so 2. It is not found any where in Scripture that I know of that God doth call any wicked man to promise to be a godly man or true believer before he is so but only commandeth him to be so And if God never call such men to such a promise at all then is it not the condition or qualification of persons to be admitted to the Sacraments We still speak of the aged The Minor is proved from many Scriptures and is the common Doctrine of all Antipelagians at least We are dead in trespasses and sins and must we baptize and give the Lords Supper to such dead men upon a Promise that they will be alive Out of Christ we can do nothing Without faith it is impossible to please God It is God that giveth to will and to do of his good pleasure And no wicked man can tell whether God will give him the grace of saving faith therefore he cannot promise to have it But I shall speak more to this under the last Argument Argum. 16. If there can be no example given in Scripture of any one that was baptized without the Profession of a saving faith nor any Precept for so doing then must not we baptize any without it But the Antecedent is true therefore so is the Consequent What is pretended this way we shall examine anon among the Objections In the mean time let us review the Scripture examples of Baptism which might afford us so many several Arguments but that I shall put them together for brevity 1. I have already shewed that John required the Profession of true Repentance and that his Baptism was for Remission of sin 2. When Christ layeth down in the Apostolical Commission the Nature and Order of his Apostles work it is first to make Disciples and then to Baptize them into the Name of the Father Son and Holy Ghost And as it is a making Dâ—sciples which is first expressed in Matthew so Mark expoundeth who these Disciples are as to the aged by puâ—ting Believing before Baptism and that we may know that it is Justifying faith that he meaneth he annexeth first Baptism and then the Promise of salvation Matth. 28.19 Mar. 16.16 He that believeth and is baptized shall be saved This is not like some occasional Historical mention of Baptism but it s the very Commission of Christ to his Apostles for Preaching and Baptism and purposely expresseth their several works in their several places and Order Their first task is by teaching to make Disciples which are by Mark called Believers The second work is to Baptize them whereto is annexed the Promise of their Salvation The third work is to teach them all other things which are afterward to be learnt in the School of Christ. To contemn this Order is to renounce all Rules of Order For where can we expect to find it if not here I profess my conscience is fully satisfied from this Text that it is one sort of faith even saving that must go before Baptism and the Profession whereof the Minister must expect Of which see what is before cited out of Calvin and Piscator That it was saving faith that was required of the Jews and professed by them Acts 2.38 41 42. is shewed already and is plain in the Text. Acts 8. The Samaritans believed and had great joy and were baptized into the name of Jesus Christ ver 8 12. Whereby it appeareth that it was both the understanding and will that were changed and that it was not a meer Dogmatical faith and that they had the Profession of a saving faith even Simon himself we shall shew anon when we answer their objections Acts 8.37 The condition on which the Eunuch must be baptized was if he believe with all his heart which he Professed to do and that was the Evidence that Philip did expect Paul was baptized after true conversion Act. 9.18 The Holy Ghost fell on the Gentiles Acts 10.44 before they were baptized and they magnified God And this Holy Ghost was the like gift as was given to the Apostles who believed on the Lord Iesus and it was accompanied with Repentance unto life Act. 11.17 18. Acts 16.14.15 Lydia's heart was opened before she was baptized and she was one that the Apostles judged faithful to the Lord and offered to them the evidence of her faith Acts 16.30 31 33 34. The example of the Jaylor is very full to the resolution of the question in hand He first asketh what he should do to be saved The Apostle answereth him believe in the Lord Jesus and thou shalt be saved and thy house so that it was a saving faith that here is mentioned He rejoyced and believed with all
incorporated Church must be avoided by all other such Churches 5. Yet do I believe that it is a worse Error to say that all that are cast out of one such Church may be received into communion by other Churches or single Christians 6. I do therefore distinguish of such Exclusion as we commonly call Excommunication or casting out of Churches or suspending from communion 1. As to the ground and cause of the Exclusion 2. As to the Terminus ad quem or the in quantum or intended effect of the Exclusion 1. It is one thing to be excluded on a cause that is supposed exclusive of Christianity it self and another thing to be excluded on a cause that supposeth him uncapable of the Priviledge of all incorporated Churches and a third thing to be excluded on a cause that makes men uncapable of Member-ship with that one Church only or some particulars and not all 2. So as to the effect It is one thing to be excluded from the number of Christians as such Another thing to be excluded from all Incorporated Churches as such And a third thing to be excluded from one particular Church only or some more on the like ground that are in the like case Besides all this I distinguish between an Exclusion upon the certain Nullitie of the Title and a suspension while the Title is under tryall upon a just occasion of questioning it From hence I hold as followeth 1. That there may be just reason to cast a man out of a particular Church who yet is not denied to joyn with other particular Churches For example if a member of this particular Church hold me to be no true Minister and that he may not communicate with me supposing him to mistake or if he hold it his duty to contradict the Doctrine and Practice of Infant-Baptism or the like he may make himself utterly uncapable of communion with this Church who yet may be capable of communion with other Churches The like oft falls out where Churches differ about lesser Doctrines or Ceremonies or Ordination of Pastors a man that will in a troubling zeal suppose himself bound to be a continual disquiet to that Church where the occasion is may be cast out from that and uncapable of joyning with any of that same opinion and way and not with others that are of his own way and Opinion 2. A man may be cast out of a particular incorporated Church as such and consequently be at present uncapable of being a member of any such particular Church on Earth and yet not be cast out of the Universal Visible Church or number of Christians much less of the Invisible As for example If a man hold and maintain that there are no true Ministers in Office in any particular Church on earth by reason of an interruption in the succession of Ordination that man is become uncapable of being a member of any such Church and yet while he holdeth the whole Doctrine of Christianity besides and openly professeth it and supposeth that private gifted-men may Teach and Baptize he may still be a viâ—ible Christian and therefore not fit to be cut off from the Universal Church of Christians So in any the like Case Quer. Whether this be not the Case of those that place all Church-power in the Major vote of the people so that the Church must be governed only by such Vote and the Pastor is but the mouth of the People to act according to their Vote Whether men of this judgement declaring and professing it be capable of being members of any true incorporated Church on Earth though they may be members of such Societies as their own of humane invention contrary to the Word and to the very Essence of a true Political Church 3. I also distinguish between the excluding of a man from communion as No true Christian and excluding him as a scandalous or infectious Christian. As it was one thing for the Jews to remove the dead and another to remove a Leper from the camp And I suppose that 1. Ordinarily we are not to exclude any from our communion for a scandalous sin openly repented of 2. Yet it is possible that it may be of so hainous a nature that for the Credit of Religion and the avoiding of all occasion of Reproach by those without it is not meet to admit such an Offender into our communion till after some convenient time and larger manifestation of our disowning their crime and of their extraordinary repentance of it But this is but temporary 3. It is possible also that a man may have such an itching zeal to propagate a false opinion though consistent with Christianity that we may be bound to exclude him our actual communion to avoid the infection of the Church As also that his crime may so induce others to imitation that though it be consistent with Christianity we must exclude him as an infectious Leper because a little leaven leaveneth the whole lump 4. I conceive that an open Apostate needs no decisive sentential Excommunication but only declarative We cut off no man from Christ but declare who they be that cut off themselves from that Christianity which they seemed to have 5. Yet I conceive that an actual Apostate that is not totally an Infidel but renounceth only some parts of the essentials of Christianity and is loath to confess himself no Christian and will intrude into the communion of Christians whether to avoid shame or disquiet of conscience or danger c. I say such a One is the fittest object for the sentence of highest excommunication even from the number of Christians supposing him notoriously to be such As if a man should call himself a Christian and thrust into their communion and yet maintain that Christ is but a Prophet such as Mahomet or as the Arrians that he is not God or that there is no Resurrection or Life to come or that there is no Holy Ghost or that Christ is not to be obeyed when the Flesh is against it and that every man may live the life that best pleaseth his flesh or that he himself will obey his flesh before Christ or not let go his sin for the hopes of Glory at the command of God Among these I reckon a Notorious ungodly man who will in words call himself a Christian but by a more certain discovery make known that indeed he is none Here the Church is not only to declare him none but to sentence him none For a meer Declaration supposeth not a Controversie but a Sentence or Decision doth and his vain pretence and unjust intrusion made it a Controversie as between him and the Church though to the Church the Case be notorious This man then is cast out as No-Christian when I conceive that such a man as David Solomon c. were they now with us while they lay in that sin should be removed from actual communion as Lepers or scandalous Christians or at most as such as
know that afterward when the Princes and Rulers were evil or negligent then the Church must needs be defiled and the Laws of God unexecuted And perhaps I may mis-interpret some texts of Scripture to a more gentle sense then others do or then is meet Of this let every man judge as he please it s no time now to call all such texts to account If any be offended at my charitable thoughts of the body of the Jews Gods only peculiar people on earth let them blot out these fore going considerations or take them as non dicta for I lay not the stress of my Cause upon them But the Principal thing which I would have observed is this That by Gods Political Law of this Common-wealth all Notorious ungodly persons were to be put to death yea and many far short of that degree I know it is a controversie among Divines what is meant by all those places that speak of Cutting off from his people Mr. Gilespie with others think it is meant of Excommunication Others think it is meant of the Magistrates punishing them with death or Gods doing it extraordinarily if the Magistrate should be negligent The main reason brought against this Exposition is that it seems too bloody But it must be considered how terrible the Law was and how God designed in it the manifestation of his Jealousie Holiness and hatred of sin If every man that did ought presumptuously might be cut off from the Church why not from the Living The Apostle in Acts 3.23 reciting that of Moses saith He that will not hear that Prophet shall be destroyed from the People However let that phrase mean what it will we have proof enough beside that not only all notorious Ungodly ones but also many Godly ones that fell into gross sin were all to be put to death From whence I argue thus If it was the Law of God that all such persons should be presently put to death then was it not the will of God that their Infants should have Right to Circumcision for their sakes no nor on any other account But the Antecedent is true therefore the Consequent The Reason of the Consequence is this Either thâ—se mens children were born before the parents turned ungodly or after If before then were they circumcised the eighth day as the children of the Godly If after then it was against Gods Law that they should be born much less circumcised For if Gods Law had been fulfilled the parents had been put to death we speak of both parents and then how could they have had a child All the doubt then lying in the Antecedent I shall from Scripture put it is past doubt Let us look over all the Commandments and see whether Death were not to be inflicted for the gross breach of them except the last which is secret in the heart For the first Commandment see Deut. 13. If a Prophet wrought wonders to entice to worship strange Gods or if the nearest kinsman secretly enticed them to it to thrust them out of the way which the Lord commanded them to walk in ver 5. he must be put to death If a City be withdrawn by such they are all to be put to death Children Cattle and Goods were to be destroyed and consumed Deut. 20.18 They were not to save alive any person no not Infants of the Cities that God delivered them to dwell in Lest they teach them to do according to their abominations Exod. 22.20 He that sacrificeth to any God save the Lord only shall utterly be destroyed The breach of the second Commandment is punished with Death Exod. 32.26.27 28. The Priests of Baal are slain 1 Kin. 18.40 2 Kin. 10.21.22 to 29. 23.5 19 20. Yea in one word he that would not be Godly positively was put to death 2 Chron. 15.12 13. It is spoken in their commendations that they entered into a Covenant to seek the Lord God of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman Lev. 24.15 16. Whosoever blasphemeth the name of the Lord was to be put to death So ver 23. Every one that did any work on the sabbath or defiled it was to be put to death Exod. 31.14 15. 35.2 He that smitteth or curseth his Father or Mother must be put to death Exod 21.15 Murderers Man-stealers Incestuous Sodomites Adulteres Wizards were to be put to death Exod. 21. Lev. 20. yea and those that turn after Wizards Any Prophet that shall presume to speak a word in Gods name which he hath not commanded him to speak or that speaketh in the name of other Gods must die Deut. 13.20 In some cases Fornicators must die Deut. 22. Every man that forsook God and broke his Covenant was to be stoned to death Deut. 17.2 3 4 5 6. Many the like passages might be cited but I will conclude with two or three of chief note for this purpose Deut. 21.18 19 20 21. If a man have a stubborn and rebellious son which will not obey the voyce of his father or the voyce of his mother and that when they have chastened him will not hearken unto them then shall his father and his mother lay hold on him and bring him out unto the Elders of his City and to the Gate of his place and they shall say unto the Elders of his City This our son is stubborn and rebellious he will not obey our voyce he is a Glutton and a Drunkard And all the men of his City shall stone him with stones that he die So shall you put away evil from among you and all Israel shall hear and fear Here I suppose it will be granted that it is the Parents duty to restrain their children from all ungodliness and that Gluttony and Drunkenness are but instanced in as part in stead of all the rest And if all children must be put to death that will not be ruled for good by their Parents then when they are dead they will beget no children who may claim Right to Circumcision for their sakes But if any say that this extendeth not to those that are from under their Parents tutorage or Government I answer First Sure the same sin deserveth the same punishment afterward from the Magistrate if they are obstinate against his pious precepts Secondly but to put the case out of doubt see Deut. 17.12 And the man that will do presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die and thou shalt put away the evil from Israel and all the people shall hear and fear and do no more pâ—esumptuously To these Deut. 29.19 20. From all which it is evident that as Impenitency or Obstinacy in sin is the great cause of Excommunication now so was it then to be punished with Death