Immortality of the Soul but the Soul is not the whole Man but only a part now God is the God of the whole Man not only of a part so being the God of Abraham he is God of his Body and of his Soul but when our Saviour spoke the Bodies of the Patriarcks were dead and cannot be living but by a Resurrection Thus in the same Chapter verses 42 43.44 45. the same way of arguing is used In all this the analogy of the Word is to be observed for it doth not contradict it self this is a necessary Rule for every one that will well understand Scriptures there is no positive command to Preach to or Baptise English Scotch French Dutch c. but we draw the consequence from this Teach and Baptise all Nations which is as express a Precept as any can be Another thing I add for answer we ought to observe the difference of Times the Apostles at Jerusalem did write to the Brethren of the Gentiles in (q) Acts 15.23 29. Antioch Syria and Cilicia to abstain from Blood and Strangled things which no doubt Christian Liberty allowed them to Eat but they were willing to avoid giving Offence to the Jews for fear that should obstruct their Conversion for upon a sudden they would not make a general alteration only by degrees thus (r) Acts 16.3 St. Paul Circumcised Timothy by reason of the Jews but he did not Circumcise Titus (ſ) Gal. 2.3 the reason was different the Light of the Gospel was clearer and clearer and he positively tells the (t) Chap. 5.2 Galatians I Paul say unto you that if you be Circumcised Christ shall profit you nothing Now I come to the point and say the difference of times is to be observed when our Saviour sent the Apostles to Baptise there were no Children of Christians at least to speak of for the whole World consisted of Jews and Gentiles to be converted but now thanks be to God there are many Children of Christians and this may be a reason why Infants are not mentioned neither in the command to Baptise all Nations are Men or Women nam'd no more then Children yet we all must agree they are meant and understood for we have a Rule that generals do include and contain particulars as I could instance in every one of the Ten Commandements and other parts of Scriptures Secondly they Object God commands those to be taught who are to be Baptised but Children cannot be taught therefore must not be Baptised The word to Teach in the Original signifieth to make Disciples but that Command belongeth only to those that were of Age to be converted to the Christian Religion as being till then out of the Covenant of God but the Reason for Children of Christians who are born of Believers and are within the Covenant t is different wherefore the Precept to Teach is for those that are capable to be taught all are to be taught though not at the same time those who are capable before Baptism must be taught those who are not must be taught after as we see the Jews Children were not taught the Law before they were Circumcised because not capable of it thô there was a positive command for Parents to (u) Deut. 6.7 Teach it their Children but afterwards they were instructed when come to Age and we see in the command to (w) Mat. 28.19 20. Teach and Baptise there is Teaching before and after for our Saviour having commanded to Teach and Baptise all Nations he adds in the last verse Teaching them to observe all things I have commanded you therefore in Baptism Parents with Godfathers and Godmothers oblidge themselves and promise in the presence of God and before the Church to take care those Infants shall be instructed when they come to Age. And to shew how this Precept of Teaching is only for those who are capable of it (x) Mark 16.15 St. Mark implies it for there our Saviours words are thus Go ye into all the World and preach the Gospel to every Creature certainly 't is not mean't to preach it to Stones Beasts Birds and to unreasonable Creatures thô they be Creatures as did the Popish Extravagant Francis but to those Creatures that are capable of being Taught this is all that may reasonably be drawn from the word Teaching but to conclude that because Children cannot be Taught therefore must not be Baptised is just as if out of St. Paul's words that (y) 2 Thes 3.10 If any would not work neither should he eat one would say Children Old and Sick People must not Eat because they do not Work 't is mean't of those that are able to Work Thirdly they say as long as Infants are such they cannot be Regenerate because they cannot receive the Word which is the converting Ordinance therefore Baptism which is the washing of Regeneration must not be Administered unto them I answer Children are baptised because charitably they are lookt upon as believers and belonging to the Covenant and 't is a very presumptuous thing to say they are not capable of Regeneration we know the word to be the usual Means and Ordinarie Instrument of Conversion but we must not tie God thereunto when he pleaseth he can work without Thô Children be not Regenerated in the same way and by the same means as are Men come to years yet their Regeneration is possible to the Holy Ghost though we cannot think upon the manner of it many a Regenerate Man come to years of Discretion cannot tell how nor when his Regeneration began or the time when he was Converted several were so before they could perceive it Wonderful is the working of the Spirit in us which is by our Saviour compared to the Wind (z) John 3.8 which Bloweth where it listeth thou hearest the sound thereof but canst not tell whence it comes nor whither it goes so is every one that is born of the Spirit This we must not rashly judge of lest with the Children of Israel we be said (a) Psal 78.41 To limitate the Holy One of Israel (b) Gen. 18.14 Is any thing too hard for the Lord (c) Mat. 19.26 With God all things are possible If we take upon us to decide who are not capable of Regeneration we will be like the Sons of Zebedee in another Case their Mother having asked of our Saviour on their behalf (d) Mat. 20.21 23. that in his Kingdom one might sit on his Right-hand the other on his Left The Answer was It shall be given only to those for whom it is prepared by the Father So of Regeneration it is only for those who are thereunto appointed by the Father to stop our Mouth and to curb our Curiosity from diving too far into the Secret Things of God (e) Luke 23 40 c. The repenting Thief was not Converted by the Preaching of the Word he heard no Sermon when upon the Cross neither was St. Paul Converted
Punishment shall henceforth commit no more any such Evil. This will prevent it's spreading further and in the inflicting of this due Punishment God's Command to the Judges is this Thine Eye shall not Pity no mercy for such wicked and miserable Wretches who are the Plague of Church and State therefore both Church and State must set helping hand to root it out and put it away Life shall go for Life c. Here is a Divine Rule for all Judges and Juries against Perjured Persons who are the worst kind of wicked men as are [b] 1 Tim. 1 9 10. Vngodly unholy Prophane Murtherers of Fathers Murtherers of Mothers Men-slayers Whoremongers Sodomites and Lyars in the highest Degree among which all they are Reckoned Thus much as to the Punishment of this detestable Sin according to Divine Laws As to human Laws it appears how all Nations knew by the Light of Nature how much Perjury was abominable in the sight of God and unto men execrable therefore they enacted Laws severely and strictly to punish it as we may read in several prophane Authors This I say because I know how Men who so far corrupted themselves do not much think on or mind God's Wrath but are in fear only of Men for their Body but not at all for their Soul He who once hath forsworn himself Vbi Semel c. Cicero pro Rabirio saith one must never afterwards be believed though he would swear by many Gods The Civil and Canon Laws are larg◠and clear upon this Infamy is the first pain inflicted upon Perjured Men. Cod. lib. 2. Tit. 4. de Transactionibus l. 41. S◠quis major This Infamy and pain of Perjury is so heavy so foul and filthy that though God if he pleases may thorough Repentance forgive it as every other Sin yet before Men either in Civil or Ecclesiastical Courts it sticks so fast that it can never b◠washed off nor are they ever when convicted admitted to bear Witness in any Court of Judicature and in the decret c. 6. q. 1. can 17. infames Perjure◠Men are declared to be Infamous So it is c. 3. ◠5. Can. 9. constituimus and farther decret c. 6. q. 〈◊〉 Can. 18. quicumque we read of him that hath bee◠noted of Infamy that his Evidence is never to be received and de Testibus et attestationibus cap. 54. Test◠monium 't is ordered that a Man branded with Infamy is never any more to be believed eithe◠in h◠own cause or in any other Mans for Perjured Person are always to be rejected and in the same * Qui semel periuratus fuerit nec Testis sit post hac sed nec ad sacramentum accedat decret 〈◊〉 22. q. 5. Can. 14. parvuli He that once hath Fo◠sworn himself afterwards must be no Witness nor admitted to take an Oath or to swear in his own cause or any Man 's else Now so great a crime as Perjury deserves according to the Law of Retaliation the grievous though just penalty of Infamy for the Perjured Man as much as in him lays would make God Infamous seeing he brings him as Witness to confirm his lie wherefore 't is very just to make him Infamous indeed for that Man ought no more to be believed who was not ashamed to call upon God who is Truth it self to bear Witness unto his Lie and 't is to be observed how thorough Perjury Men not only do highly provoke God but thorough a just Judgment do also thereby forfeit their Credit with Men who will not believe them no not when they speak the Truth which always becomes suspected out of the Mouth of a Liar Hence it is that our most blessed Saviour often rebuked evil Spirits and would not suffer them to confess who he was the Son of the Living God for fear that great and important Truth should by his Enemies be suspected for a Lie because coming out of the Devils mouth who is the father of Lies and we know how wickedly the Jews were inclined to take advantage against him when they said c Mat. 12.24 He did cast out Devils by Beelzebub the Prince of the Devils Besides Infamy there are other Penalties as to be deprived of Ecclesiastical Goods and Dignities if the Perjured Persons be possessed of any De rescriptis cap. 2. So may not have any Office in the Church as unworthy of having any hand in the Government thereof which Decree is de jure-jurando cap. 10. querelam also cap. 12. cum quidam and they are to be deprived not only of all Office and Benefice in the Church but also of every Dignity and place in the Civil so as never any more to be admitted to the same or any other wherefore if Doctors Magistrates Judges Jury-men and Witnesses be convicted of Perjury they may and ought to be removed out of their Places and Imployments so they should for matters of Bribery chiefly in Courts of Judicature for I am fully perswaded that he who takes a Bribe to sell or pervert Justice will not scruple to Swear a false Oath to receive Money and satisfy his Covetousness Withall I add that the false Witness may be Indited and sued for damages by him whom he wronged by his false Evidence Panormit in cap. 1. de crimine falsi Forsworn Men are also by several Human Laws adjudicated and condemned to Corporal Punishments as to Banishment Whipping the Pilory the Galleys Imprisonment branding in the Forehead boaring thorough in the Tongue and with Death in Capital Cases in conformity to God's Law by Moses as already mentioned So then such abominable Vermine were by the several Laws of different Nations stained in their Names and Honours punished in Goods and Fortunes whether Secular or Ecclesiastical in their Persons Liberties and Lives So they were also liable to Church Censures as Excommunication Fasting with Bread and Water only upon certain days and sometimes for seven years together to make publick Penances and such things as we read of in the Decretales Hence it most clearly appears how justly by the Divine Civil and Ecclesiastical Laws Perjured Men are judged worthy of all sorts of Pains This I shall add how to avoid the evil the occasion also that leads to it is to be avoided wherefore I think that every doubtful case is not always to be decided by an Oath but by the truth of things when it is found out though it had been betrayed by the Perjured Person therefore such forsworn people may be indited for Perjury and if convicted the wrong they had done the party ceaseth and the sufferer enters upon that Right and Possession which he thereby unjustly had been deprived of It were also very just that any and all that abet entice countenance and directly or indirectly promote and encourage Men to forswear themselves or already forsworn as they have an hand in the Crime so should also be made sensible of and have a share in the punishment for the
for the Thing Signified as the Holy Ghost washing with the Blood of Christ Secondly 'T is taken for Doctrine (g) Mark 11 30. The Baptism of John was it from Heaven or from Men And it is called (h) Acts 13.24 The Baptism or Doctrine of Repentance Thirdly It is taken for Death whereof 't is a Figure (i) Matth. 20.22 23 Are ye able saith our Saviour 〈◊〉 the Sons of Zebedee to drink of the Cup that I shall drink and to be baptised with the Baptism that I am baptised with Here I intend not to engage in any Dispute against all that are in an Errour concerning Baptism my Design being upon some occasion given me only to Vindicate the Doctrin of Infant-baptism against Anabaptists And to state well the Question we say and own how men newly Converted that are come to Years of Discretion ought to give an account of their Faith before Baptism be administred to them We also own Children of Jews Mahometans and other Infidels must not be Baptised except God-fathers or the like promise before God and in presence of the Church they will cake Care to see them Bred and Instructed in the Knowledge and Fear of God But to deny Baptism to Infants born of Christian Parents 't is to deprive them of their Right to Despise the Ordinance of God to take away the Mark whereby they are distinguished from Children of Unbelievers to Cheat them of Christ's Livery and the Badge of Christian Profession 't is with Pelagius to deny them Naturally to be Sinners and not to need being Washed And 't is also to deprive Parents of the Comfort to see how God takes care to bring their Children within the Pales of his Church Before we proceed further into this matter to make it the Clearer it is necessary to go back and say something in general In order thereunto God hath not only made us Promises in his Word but to help our Weakness and strengthen our Faith hath also appointed Sacraments to Signify Seal and exhibit Things Promised for Sacraments do Seal that which the Word Promiseth Thus God works upon two of our Senses first upon the Ear (k) Rom. 10.17 Faith cometh by Hearing and Hearing by the Word of God And upon our Eye with the sight of those visible Signs representing invisible Graces Hence Augustin calls a Sacrament The Visible Word Thus God did with his Church under the Old Testament and thus he doth under the New and man must not pretend to be wiser than God and to alter the Rules he hath given And as the Church of Christ is formed by degrees and that daily some were and are added to it so there are Two Sacraments instituted one of Initiation whereby we are introduced and admitted into 't such was Circumcision under the Old and such is Baptism under the New Testament another to Feed Strengthen and Confirm such was the Passover of Old and now the Lord's Supper which Sacraments of the Old and New Testaments though they differ in some Circumstances yet agree in the Substance both these of the New Testament (l) John 19.34 Water and Blood came out of our Saviour's Side God is the Author of every Sacrament none but God who can give the Grace signified hath right to Institute a Sacrament wherefore God instituted those under the Old Testament and our Lord who is the same those under the New To every Sacrament belongeth a Precept and a Promise the Precept of Baptism is (m) Matth. 28.19 Baptise all Nations in the Name of the Father and of the Son and of the Holy Ghost the Promise is (n) Mark 16 16. Luke 22.19 He who believes and is baptised shall be saved The Precept of the Lord's-Supper is first to those who administer it this do that is take the Bread bless brake and distribute it so pour the Wine into the Cup and give it 2ly To those who receive it 't is Commanded (o) Matth. 26.26 27 28 to take eat and drink the Promise is this is my Body this is my Blood which is shed for many for the Remission of sins Now in every Sacrament the words of the Precept ought punctually and exactly to be observed without Addition Diminution or Alteration There are Four sorts of those whom Sacraments are administred unto for some have the Sign without the Thing Signified others have the Thing Signified without the Sign some others have both Sign and Thing Signified lastly some have neither Sign nor Thing Signified A Sacrament is an Ordinance of God wherein God under visible signs doth represent some invisible grace in and thorough the Mediatour therefore in the Sacrament are the visible and earthly part and the invisible and spiritual which some call the outward and inward parts of the Sacrament Then the Third thing is the Analogy and Relation between the Sign and Thing signified and the Acts outward and inward and except one doth understand this he can never have a right Notion of the Nature of a Sacrament To demonstrate it I shall insist only upon the Holy Sacrament of Baptism which is the only Point I handle in this Discourse Water is the Visible Sign in Baptism and the Blood of Christ is the Invisible Thing thereby Signified the Analogy and Conformity is this as poured or sprinkled Water washes the Filth and Uncleanness of the Body so the Sprinkling of the Blood of Christ upon our Souls doth Purify them for (p) 1 John 1.7 the blood of Christ cleanseth us from all sin Both these are mentioned elsewhere (q) Heb. 10.22 Having our Hearts sprinkled from an evil Conscience and the body washed with pure water By this last the Apostle alludeth to the several washings under the Law as to the use of Water in Baptism Now the Minister doth administer the outward Sign and can do no more but the Holy Ghost gives the Thing signified and with applying it doth purify and sanctify us to this purpose saith John Baptist (r) Matth. 3.11 I baptise you with Water but he that comes after me will baptise you with the Holy Ghost Though this Water be a common Element yet being bestow'd upon so holy an Use as well as Bread and Wine in the Lord's Supper it is thereby sanctified what I say is not to attribute so much to 't as if the use of the Sign could infallibly confer the Grace thereby signified but 't is to shew how Anababaptists are in the wrong to undervalue Sacraments in general and this of Baptism in particular as (s) 2 Kings 5.10 11 Naaman the Syrian did the Water of Jordan They are not bare Signs but 1st Signifying Signs for by those visible Signs are represented things not seen which we do believe 2ly They Seal not only the Analogy between the Signs and the Things Signified but also the Vertue and Efficacy of the Union of Sign and Thing Signified being duly and lawfully used is thereby Sealed 3ly As that
Children die as well as Men Other places I could bring to the same effect but this is clear and to the purpose to shew how out of this generality Children may not be excluded for they as well as Men are comprehended under the words all Nations and as Christ receives into his Church some out of every Nation of every quality and Sex so out of all Ages Young and Old We read of several whole Families that were Baptised as that (d) Acts 16.15 33. of Lydia and of the Jayler as of (e) Acts 18.8 Crispus and several more of the Corinthians as of (f) 1 Cor. 1.16 Stephanas and of others 't is very probable that amongst so many Families were Children also Baptised The Jayler and all his meaning Children and Servants were Baptised It is certainly a very cruel and uncharitable thing for a sort of Men to shut upon Children the Church door of Baptism to keep them out when God will have them to come in Upon great and weighty occasions as of Fasting and Prayers of which in Scripture we have a very considerable instance a great Army of (g) 2 Chron. 20.13 Moabites and Ammonites being come against Jehoshaphat King and People being much affraid they all addressed themselves to God not only Men and their Wives but also their Children And the Prophet Joel proclaiming a Solemn Fast for the Kingdom of Judah (h) Joel 2.16 will have them to bring into the Congregation their Children and those that suck the breasts the Prophet thought that their crys might move God to pity and to pardon The Third Argument is very weighty and 't is thus the Seals of the Covenant are to be Administred to those whom the Promises thereof belong unto but the Promises of the Covenant belong to the Children of those whom the Covenant is made with therefore they must receive the Seals thereof this is God's Covenant with Abraham (i) Gen. 17.17 I will be thy God and of thy seed after thee and what follows This is my Covenant verse 10. which verse 11. is called the Sign of my Covenant betwixt me and you every Man-child shall be Circumcised the Eight day that is shall receive the Seal and Sacrament St. Peter makes the application of this for those under the Gospel (k) Acts 2.38 39. Repent saith he and be Baptised every one of you iâ— the Name of Jesus Christ c. for the Promise is unâ—â— you and to your Children I ask to what purpose would the Apostle make mention of their Children if they had not been concerned as in the Promise Remission of Sins so in the Seal of the Promise namely Baptism If it had been said only for the Fathers that were concerned with their Repentance and being Baptised there had been an end but seeing this Remission of Sins which is the Promise is made to Children as to Parents and that the way to obtain it is to be Baptised in the Name of Jesus Christ iâ— followeth that their Children must also be Baptised in the Name of Christ to obtain Remission of Sins Farthermore our Saviour calls little Children to himself forbids Men to hinder them from coming to him and gives the Reason (l) Mat. 19.13 14. and Chap. 18.2 3. For of such is the Kingdom of Heaven and thereupon laid his hands on and Blessed them if then the Kingdom of Heaven which is the Promise and the thing procured by the thing signified in the Sacrament belong to little Children why should they be deprived of the sigâ— and Sacrament of it which God hath appointed Some other Reasons I would bring in but in my Answer to their Objections I shall have occasion to make use of them Another sort of Argument I will here bring not to lay any great stress upon it for they will not receive it 'T is the Testimony of three or four Antient Doctors (m) in Triph. Justinus Martyr who lived about 164 years after Christ saith none is admitted to the Lords Supper who doth not profess our Doctrine and who hath not been washed with the washing of Regereration in another place he saith Infants are Baptised in the Faith of their Parents Origenes who lived about 250 years after Christ upon the 6th Chapter to the Romans saith The Church received from the Apostles the custom of Baptising Infants Basilius who lived about 381 saith (n) in S. Bap. Let not Baptism be delayed how can one say I am of God if he hath not his mark to shew And Austin who lived about 421 (o) ad Dardanum cap. 12 13. We say the Holy Ghost is in Infants Baptised though they know it not and in his Sermon upon the words of the Lord No body doubts but that Infants must be Baptised in the Name of Christ And against Pelagius he proves Original Sin by the constant Custom of the Church to Baptise Infants that Heretick and Sectators never gainsaid it which he would have done if it had not been so But this I bring only to shew how Baptising of Children doth not come to us from Papists as Anabaptists would have it but was practised long before the Corruption of that Church since 't was by Christ instituted after his Resurrection Now I come to Answer their Objections the First is no Infants were Baptised in the time of the Apostles and there is no command for it To the First part I answer that though there be no example expresly set down it doth not follow there was none so we have no positive example that Women received the Sacrament of the Lord's Supper nor express command for them to receive it yet we all admit them to receive it To retort the argument upon them we say there is no precept nor example why they should not be Baptised As to the Second part about the Precept I say that thô we have it not in the very words and expresly yet 't is implicitly and by very good consequences we deduce it from several Texts as I already have instanced in some now 't is a Rule in Divinity that the perfection of Scripture doth not consist only in those things which expresly and in the very words are therein contained but also in those which by good and lawful consequence may be deduced out of those that are positive which we look upon as Divine and oblidging our Faith such are Acts 2.25 26 27 c. Rom. 4.5 and Chap. 10.5 6 7. and others which it were too long to insist upon I only shall speak to that of (p) Mat. 22.31 32. St. Matthew where our Saviour with drawing consequences proves the Immortality of the Soul and the Resurrection of the Body against the Saducees Abraham Isaac and Jacob were long before dead and buried that is their Bodies but God being the God not of the dead but of the Living it followeth they were alive which could not be said of the Body but only of the Soul this as to the
Repentance it doth not follow they must be deprived of Baptism for all this might be said of Circumcision and yet God commanded Children to be Circumcised and to oppose this as contrary to reason is to Dispute against God who would have Circumcision a Sacrament of Regeneration for as I observed before 't is called Circumcision of the Heart and without Hands to be administred to Children whereby we are taught 't is not always necessary the Truth signified in a Sacrament should go before the Sign sometimes 't is enough it should follow at least in part so that except one would make which were a kind of Blasphemy the Mercy of God less towards us and our Children than towards the Jews and their Seed we must not deprive them of Baptism the Seal of that Covenant no more than they were not deprived of Circumcision for by these Two Sacraments God did and doth separate some from others to offer them his Salvation They who have no right to the Promises must joyn themselves to Christ's Flock before they receive his Mark Thus God instructed Abraham in the Doctrine of Faith and in his Covenant before he gave him Circumcision but once having admitted him into the Church he ordered his Seed to be made partakers of the same benefit Out of what hath been said one would hope every Rational Man would be satisfied how Infants ought to be Baptised and the Sign not to be denyed those who may have the Thing signifyed But because I know (a) Matth. 13.11 'T is not given to all to know the Mysteries of the Kingdom of Heaven but only to those whom God is pleased to reveal it to for 't is not any man's Parts or Learning that can do 't (b) 1 Cor. 3.6 Paul may Plant Apollos may Water but God alone can give the Increase To him must be left the Success of things all I now can do is to beseech the Lord to open (c) Luke 24.45 the Understanding of those who are concerned As he did that of his Apostles that they might Vnderstand the Scriptures and open their Heart as that of [d] Acts 16.14 Lidia to attend unto the Things spoken Some other things there are relating to this matter wherein Anabaptists differ from us which we must not omit The First is about the outward Act used in Baptism They would have it done with Dipping whence they have gotten the Name of Dippers and 't is the signification of the Greek Word whence comes the word Baptism And though as much as we can we must close with the Ceremony of the Institution yet that outward Rite is not of the Essence of the Sacrament and that which is used hath the same Effect and Signification It doth not appear any where that they that were Baptised were dipped under Water for they had been in some Danger of being Drowned but that they went into the River or other Water and he who Baptised as John Baptist or other poured it upon their Head whereupon they were accounted to have been under Water as in some kind they had been but those who at that time were Baptised were persons come to Years and consequently more able to resist the Coldness of the Water in cold Weather in case any Quantity had been poured upon them which yet was but little But leaving aside the Difference of Climates Hot or Cold of Constitutions Weak and Strong of Age Childhood and Manhood or Inconveniency that might arise therefrom I say in the Church Sprinkling hath succeeded Dipping and not without Ground in Scripture for the word Sprinkling is used for the Thing signified and of this we have Two Witnesses St. Paul is the first (e) Heb. 10.22 Let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water There are Sprinkling and Washing And chap. 12.24 't is spoken of the blood of Sprinkling The other is St. Peter (f) 1 Pet. 1.2 Thorough Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ If the Thing signified be represented with Sprinkling so may the Sign be administred with Sprinkling and the Child lying upon it's back in man's Arms may be said to be under the Water sprinkled upon it's Face We also find in Scripture that the Administration of that Sacrament is both as to the Sign and Thing signified called Washing so that there is no certain and constant Obligation to the strictness of the Greek word and to the outward Rite of Dipping and Sprinkling Answers the end of the Sacrament and the Analogy between the visible and the invisible parts of it as well as Dipping and we see in the Lord's Supper there is no Obligation to any certain Posture so that provided there be no Superstition nor Idolatry it may well be received Sitting Kneeling or Standing Another thing we differ in is about Rebaptisation Hence they are called Anabaptists from baptising again those that were baptised before The Church of Rome doth not rebaptise those who from us turn to them nor we those who from them come to us but Anabaptists do all that come to them out of other Perswasions and though the Lord's-Supper be administred many times yet Baptism is not or ought not to be but once because Baptism is the Sacrament of Initiation and the Lord's-Supper of Nutrition and Increase Baptism is a Regenerating and the Lord's Supper a Confirming and Strengthening Ordinance Now as there is but one beginning of spiritual Life thorough Regeneration and there is but one Introduction and admission into the Covenant so the Sacrament of these things ought only once to be administred but as during our whole Life we need spiritual Nourishment so the Sacrament of it ought often to be reiterated as in our natural Life we are born but once but we must Eat often to preserve our Life I must resolve a Difficulty and then I have done 'T is said in one place [g] Ephes 4.5 One Lord one Faith one Baptism And in another 't is spoken of the Doctrines [h] Heb. 6.2 of Baptisms as of many There is certainly but one Sacrament of Baptism instituted by our Lord Jesus In that first place the Apostle exhorteth the Ephesians to Unity for this reason that our whole Salvation is grounded upon it in it's Principle Progress and End One God One Lord One Faith One Baptism one Hope one Body and one Spirit whereby all these are united In consequence of this we find [c] Acts 4.32 the multitude of those that believed were of One Heart and of One Soul Philip. 1.27 and ought to stand fast in one Spirit with one Mind So that this admits of no difficulty But in the other place the Apostle exhorteth the Hebrews to tend to a perfection and make a further progress in the knowledge and way to Salvation the Principles thereof having been laid before whereof
he nameth some as Repentance Faith towards God the explication of what is signified in baptism called the Doctrine of Baptisms of laying on of Hands of Resurrection and of Eternal Judgment And such Articles as are taught in Catechisms The Apostle doth not Institute many baptisms for there is but One that of John Baptist and of Christ being the same but the Doctrines of Baptism are several as of Repentance [k] Mark 1 4. of the Remission of sins of Regeneration c. Now though there be but one Sacrament of baptism there are two parts of it the Earthly or the sign and the Heavenly or thing signified which both are called baptism and in this place St. Paul meaning both calleth them baptisms In the Primive Church several good Rites were observed by those who being of competent Age were to be baptised as the giving in of their Name amongst those who professed themselves Christians the Examination they submitted to and gave an account of the Progress they had made in the Christian Doctrine then the Confession of Faith and the Apostle's Creed amongst the rest was a renunciation to the Devil and to his Works all which may well be continued in relation to those new Converts who are come to Years of Discretion before they be baptised And herein we shall not disagree with Anabaptists or others but as to Questions put to a Child newly born when he is baptised about that Renunciation Whether he will forsake the World c. and the Answer of the God-father and God-mother in his Name is Ridiculous and as it were a jest not to say worse in so holy and Serious a business to ask questions of a Child who can neither Hear Understand nor Speak and take the Answer of a stander-by who cannot well answer for himself without a special Proviso as if God thorough Free-grace will be pleased to enable him and though one could answer for himself it doth not follow he may answer for others All that Fathers God-fathers and the like can do upon such an occasion is to Promise when the Child is come to an Age capable of being taught they will take care to see he be Instructed in the Knowledge and Fear of God according to the Rules of Christian Religion FINIS A LETTER to a LADY who hath forsaken the Protestant Religion for the Romish MADAM SOME few opportunities which tho' in a kind of a broken manner I had to discourse with you about Religion afforded me matter of sad yet charitable thoughts for your Spiritual condition 'T is usual and not without some grounds to say there is in us a prejudice of Education which sometimes hinders from hearkning to things but reasonable enough in themselves But it seems that hath had no influence upon your Ladyship in the change you made of a Religion wherein you were born and bred you over-looked all considerations of that nature and I am afraid upon no serious thoughts or solid grounds What Worldly prospect you might at that time happen to have and in that conjuncture God knows and I leave it to your own examination but sure I am there could be none to balance the value of a Soul which thereby you ventured the loss of to all Eternity All the Temptation of the World and frailty of Human Nature which is the best and most that may be said on your behalf can never excuse you in the sight of God nor hardly in that of Men who have seen no just or reasonable cause for it But Madam what is past and done cannot be help'd yet out of a real desire for your good and to look to that which is to come this I may boldly say you can never answer it to God or men if hereafter you be not acted by an earnest care and diligence to settle your greatest concern in the World the Salvation or utter ruin of your Soul be very serious about it and avoid not coming to a discussion of the matter as some in your state are apt to do The Devil is the Prince of Darkness and he hates the light because his works are evil your Priests who under the notion of a Confession and by means of an Absolution do Blasphemously pretend to forgive your Sins and a power to open for or to shut upon you the Door of Heaven do thereby Tyrannise over your Conscience and will disswade you from coming to any Dispute because if the Word of God be the Rule their cause cannot abide it But as now they have you in their Snares so for their own ends they will omit nothing to keep you therein the Light of the Gospel might discover their Cheats and Tricks upon the Souls of Men and so make you to give them the slip they will endeavour to keep you to this jugling of theirs namely the blind Obedience and to Believe what the Church believes tho' you cannot tell what that is to do what she Commands and trouble your self no farther But Madam such Advisers and Ghostly Fathers or Spiritual Guides as you call them should by you be brought upon the Stage and put to this Tryal Come I will hear what you can say for the Religion that I now profess and against that which I left a friendly and peaceable Conference I desire about these things between you and some Ministers of the Church of England or other Protestant ones This Madam is the ready way not to be imposed upon and you nor no body else ought ever to refuse being farther or better Instructed and Informed and 't is high time for you to begin in earnest to go about it for indeed I may say you have been lull'd asleep tho' you wanted no warning from above And because for the good of your Soul I wish I might be instrumental in so Christian a Work I shall here upon this Paper set down some few thoughts of mine as are Conducing towards so great a Work And because the Romanists find themselves not very able out of Scripture the only competent Judge in these things to defend their Errors in Doctrine they for themselves have made what they call their Strong Hold under the Name of the Church For as Anciently the prevaricating Jews cry'd out the Temple of the Lord the Temple of the Lord so Roman Catholicks thunder out the Church the Church in hopes to shelter themselves under so specious a Name But Madam pray be not mistaken that glorious Name out of some peoples mouth is but a Scare-crow and misapply'd That which at this time I intend by the Grace of God to offer to your serious consideration is chiefly this against the Primacy and Infallibility of the Romish Church which indeed are the two Pillars it stands upon for if you question any thing then to stop your Mouth she saith of her self she is Infallible and to get your Obedience she will say she is Head Mother and Catholick Church but then you must take their bare Word for 't if