Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	holy_a	water_n	8,407	5	6.8246	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants b●ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while up●n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell ●● d ve●b ● d●● 5. Mort A●ol part 2. l 1. c 39. Obj-Ame● Ant Synod ●e ●●●ver 〈…〉 apo p 2●2 presently they hit us in the teeth with infants baptisme B●llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 ● de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but th●re is a certain outward Covenant formerly in circumcision now in bap●isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that en●itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies i● the world so that hereby they are made no markes at all as 1. Prof●ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse w●e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de ba● are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them ●n Roma●●s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die ●o sin and live to Christ 〈◊〉 l. cap. ●5 Polanus saith Baptisme is a Sacrament in which they to whom the Cov●nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is

the Church and to heare the Scriptures and then we baptize them 5. Deferring Baptisme would take off scruples from godly Ministers who scruple the giving the Lords Supper to ungodly civill p●rsons and not without cause being 1. They beare false witnesse to them asserting the body of Chirist to be given for them 2. Give them a knif wherewith they know they will cut their own throats now if these should professe the faith in words and not deny it in deeds before they wer● baptized by vertue of the same profession they might be admitted to the supper without any more adoe and continue therein till they either dyed or were cut of by censure without which what soever the Discipline be its more then probable their consciences will still scruple whiles under the maske of infants baptisme all sorts of civill and wicked men creepe in to partake of the Supper in sundry congregations where are thousands of communicants the Minister or elders cannot with comfort admit one quarter to the supper Argument 10. That tenent which was first taken up in the Churches upon unfound and erronious principles is unlawfull But so was infants baptisme therefore its unlawfull I prove the assumption in that it was brought in upon these grounds or such like 1. That baptisme did wash away originall sin so Orig. in c. 6. ad Roma saith the church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of Divine misteries were committed knew that they were in all the naturall filth of sin which ought to be abolished by water and the spirit Hence the counsell of Carthage Can. 111. Ordained children to be baptised for the washing away of originall sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that that infants contracted by the old generation may be purged by regeneration by which the counsell meanes baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. l 2 c●p 1. ●e sacr●m nt So the Counsell of Trullo that was called together under the Emperour Iustinian which Counsell ordained though they could not fit sureties for infants be found and though in regard of age they could not answer for themselves yet ought they to be baptized without any offence lest this kinde of doubting should deprive them of the Sanctification of so great a Purification 2. That Baptisme did conferre grace hence every man was afraid his childe should die without baptisme least it should die without grace hence the Papists teach that the Sacraments as Phisicall causes effectually a lively and immediately produce and make the grace of Justification in the heart of man For this end the Priest accordinig to the prescript of the Reformed Mass●-booke is bound to pray tha● the nature of water may receive the power of Sanctification that God would make the water fruitfull by the secret mixture of his God-head that Sanctification being conceived a certain new creatur may arise out of the unspotted wombe of that Divine fountaine that it may be the water of life that it may remaine eff●ctuall to purge our mindes That the holy Ghost would discend into the fulnesse of that fountain that he would make all the substance of the waters fruitfull to make Regeneration so in the Sc●tch Service Booke which in the beginning of these stirs was thrust upon them there are these words in the administration of Baptisme commanded by the Presbiter to be used as oft as the water was emptied out of the Font and new water put in the Presbiter was to use this Petition Sanctifie this fountaine of Baptisme Oh thou which art the the Sanctifi●r of all things Which in effect was that the Presbiter should pray for some materiall creature And this is according to the Popish axiome that the Sacraments conferre grace without the faith of the receiver Nor was our Common prayer book much removed from this Tenet as apeares in the Catechisme Who gave you that name Answer My Godfathers and Godmothers in my Baptisme wherein I was made a member of Christ the childe of God and an inheritour of Heaven And in the Rubricke before the Catechisme Children being baptized have all things necessary for their Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be undoubtedly saved which could not upon any ground be said if the Authors did not imagine that Baptisme did conferre grace and it further appeares in the Thanksgiving after publike baptisme when the Minister saith Wee yeeld thee hearty thankes that it hath pleased thee to regenerate this infant with thy holy Spirit 3. The third was the absolute necessitie of baptisme to Salvation so the counsell of Carthage Cannon 111. when the Lord saith vnlesse a man be Regenerate of Water and of the Spirit he shall not enter into the Kingdome of God What Catholike doubts that he partakes of the Devill that is not coheire of Christ where we see the Counsell judge infants dying without baptisme to be damned and that they gave it infants upon a supposed absolute necessity to Salvation So the Counsell of Laodicea Canon 48 it behoves them that are Baptized after Baptisme to receive the heavenly oyle and to partakers of the Kigdome of Christ so the Minister in the Rubricke before private Baptisme is injoyned to baptise the infant using the forme of words if he have not time to pray with it yea if have not so much time as to s●y the Lords Prayer From which appares infants Baptisme did arise from an op●nion of the absolute necessity of Baptisme to salvation and danger of damnation if the Infant wanted the same 4. For the increasement of christendome Some christians out of wordly wisdome and a wearinesse to suffer I doubt not about the times of Austin or a little before brought it into the Church but onely as a tradition Argument 12. From the universall practise not only in the times of the Apostles but in following times wherein we finde persons only Baptised after they beleeved For the Apostles times we see Acts. 2.38 Repent and be Baptized Matth. 28.19 Make disciples all Nations Baptizing them Mat. 16.16 Whosoever beleeveth and is Baptized shall be saved Iohn 3.5 Except a man be borne againe of water and of the Spirit he shall not enter into the Kingdome of God Acts. 18.12 When the Samaritanes beleeved Philip they were Baptized Acts 8 37. If thou beleevest its lawfull Acts 10.47 Can any man forbid water that these should not be Baptized that have received the Holy Ghost as well as wee Lydia Act. 16. The Jaylour v. 34. The Cothians Act. 18.8 Act. 19.5 Rom. 6 3 4 5. Gal 3.37 Col. 2.12 Heb. 10.22 1 Pet. 3.21 This book of the Acts of the Apostles sets down the Historie and practise of the churches in the best and purest times Object But we cannot tell out of Antiquity when infants baptisme came in therefore it was Apostolicall Answ We can prove out of Antiquitie when it was not in the church even in Iustin Martyrs dayes who is the

that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and ● generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. ●oc 47. ●g 6●7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly ●g 612. ●p 81 of ●aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren ●ontr 12. ●est 1. Willet Synepsis saith we define Baptisme a signe or s●al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith ●oc com ●g 614. Mu●culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church ● 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. i● his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Sy●alia de pe●●ever ●anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence B●ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another prec●ding requisite to baptisme we see Mark 16.16 Whosoever beleev●th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these sh●uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr

may enjoy Liberty to worship our GOD according to our light whic● if not granted the bloud of us and ours must needs cry aloud in the eare of God But if granted we shall have cause daily to blesse out GOD fo● such a mercie in inclining the hearts of our Rulers to breake off former yokes and our common affections shall be more indeered towards them to assist them to the utmost of our estates and lives if need shall require with our daily prayers powred up to heaven for them 6 We d●sire that neither the headin●sse and tumultuousnesse of some mens car●iages nor the exasperating speeches of some printed pamphlets whom Satan ●oubtl●sse hath stird up thereto may be charged upon peaceable and sober minded men who do no lesse mourn for those passionate disputes and distempers then the men that seem to be blemished by them 6 The sixth and last thing objected is these things be truth concerning infants ●aptisme c. How falles it out that these things were no sooner discovered Ans People through ignorance may live long in errour Neh. 8 11. God commanded by M●s●s the children of Israel to dwell in boothes in the feast of the 7th month yet had the people lived in the omission of this duty from the dayes of Io●hua to the dayes of Nehemia vers 17. which was about 7. or 8●0 yeares 2 It ●s Gods priviledge to open misteries when and to whom he pleases Mat. 13.11 Whether in opening misteries of godlinesse or in discovering the mistery of ini●uity 3 The same things might have been objected in the dayes of Luther and Calvi and may now be objected against the Hierarchy ceremonies c. 4 The tumultuous cariage of the Anabaptists in Germany as Sleydan and other contrary minded Historians write if it be lawfull to beleeve a History from the mouth and ●en of an enemy might keep many good men from searching into these things ● The great hazard and apparent ruine which those preachers and professours who first protested against infants baptisme must incurre doubtlesse hath caused that men ●ave no sooner fitted this question the fear and foresight hereof made my spirit to stand nor a little averse till God overpowred my heart by his spirit and by a cleer light as I suppose 6 The stream of learned men in these latter times ●he farre greater part defending it though the learned men extant for the first 300 ●eares or very near upon were for the Generality otherwise minded so farre as I can see upon a strict search of antiquity herein Reader I fear I hav● been tedious in this long Preface wherein I have inlarged my self far beyond my expectation the Porch being something too big for a House so little but the scope of my study being edification not the pleasing of fancie I hope thou wilt ●eare with me construe these notions in good part which conscience principally moved we to make publike The Lord in mercy dispell those mists of darknesse that are upon our mindes and fill our hearts with such sincere intentions that we may desire alwayes to ●ook at his eye in the things which we do Where the bent of my reasons are against the arguments of Mr. M. I shall desire thee to compare them together retaining still a reverend esteem of the person against whose argum●nts I write whose guifts and grace in ●ther things I desire to reverence and acknowledge and I hope thou wilt do the same Lord in mercy lead us into all truth and bring us into his everlasting Kingdome where all difference of judgement shall be taken away mean time I rest Thine in all Christian duty C. B. The storming of ANTICHRIST In his two last and strongest GARRISONS of Compulsion of CONSCIENCE And Infants BABPTISME The First Part. Question WHether it be lawfull for any person whatsoever to compell the conscience Answer It is not 1 Because the Apostle himselfe though hee had many revelations from God acknowledge●h hee had no dominion over the Corinthians 2 Cor. 1.24 ●f such an Apostle disclaime it upon what pretence can any Magistrate or Presbiter in the world require it now is it not a dominion when in case of scruple of compliance with publike practice or practizing according to the light the Lord gives us we shall be forced from the one to the other 1 Pe● 5. not as Lords over Gods heritage Now he lords it that imposes lawes upon the conscience 2 Persecution for conscience is unlawfull because of the neer relation Gods people are to God They are Gods anoynted Psal 105.15 Touch not mine annointed much lesse fine bannish imprison And whe● Paul would have brought the brethren bound to Jerusalem for professing the saith of Christ and renouncing Judaisme it s cald no lesse then persecution Acts 9.2 3 4. Matth. 18.6 whosoever shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea what guilt then lies on the soules of those that offend many such and that for small matters as difference of judgement 3 Because there may be difference of beleefe in smaller matters and yet both do it unto God Rom. 14.2 One beleeveth that he may eate all things another who is weak eateth herbes that is he beleeved it was not lawfull for him to eat something and yet he that did eate did eat to the Lord and he that did not eate to the Lord he did not eate both did it cons●ienciously to God now it is so far from deserving persecution to do things to God that it deserves praise 4 It is a note of the false church to persecute and of the true Church to be persecuted Mat. 10.16 A sheep will be a sheep though you handle it never so roughly but Wolves will persecute and persons are more or lesse wolvish as they more or lesse persecute Gal. 4.29 As he that was born after the flesh persecuted him th●t is borne after the Spirit So it is now 2 Tim. 3 12. Whosoever will live Godly in Christ Jesus shall suffer Persecution 5 Because it is not in the power of a man to beleeve what he would A man trying all thigns according to 1 Thes 5. cannot beleeve what he would but according as the strength of Arguments present themselves to his understanding therefore it is not just that he should be punish●d for beleeving what he cannot see grouds to beleeve there being no volun●arinesse therein It is not just he shold be punished as in some cases its plaine when a man forgoes some enjoyments and exposes himselfe to sufferings When a man sees crosses on the one hand and temporall ends on the other doubtlesse hee would beleeve so that hee might enjoy the one and escape the other could hee have light so to doe Especially when the persecutor saith beleeve this or you shall dye Burne 6 Christ forbids pulling up Tares lest they pull up

the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and r●pentance so farre as the Church or Elders are able to judge no man ought to be received into communion in Baptisme no more then he ought to be received into communion in the Supper for want of the said requisites of faith and repentance 3 There is but one excommunication therefore there is but one communion as we see Math 18. If he h●ar not the Church let him be as a Heathen and a Publican and consequently he is cast out of communion in baptisme as well as in the Supper for a person cast out is to be as an Heathen or publican neither of which were baptised And so was the incestuous person cast out for that which is cald a lesse excommunication con●uting in an abstention of vitious men from the Supper and yet holding them in commnunion in other priviledges hath so farre as I see little ground in Scripiure That place 2 Thes 3.14 commonly alledged for it proves nothing If any man obey not our w●rd by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to marke or signe with a marke notorious which was no other but that excommunication practised on the incestuous person as appears by these reasons 1 Because there is the same beginning of excommunication here that is set down 1 Cor. 5.4 as appears in the 6. verse of this chapter which must be conjoyned with this 14. verse We command you brethren in the name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly 2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject 3. By his bidding them withdraw their company from such for fear of infection not onely vers 6. but also vers 14. 4. There is the end of excommunication set down that is That hee may be ashamed both of his wickednesse and come to repentance and of that publike brand wherewith he is stigmatized Now whereas vers 15. it s said count him not as an Enemie that is after the censure is thus past upon the sinner count him not as an enemie that is as a persecutor or one that is an adversarie of the faith but admonish him as a brother that is Though he cease to be a brother being cut off yet do not you lay aside your brotherly affection towards him but still admonish him as if he were a brother in communion with you for admonition is a duty we owe to excommunicate persons and yet wee may withdraw familiar society from them as wee do from Heathens and Publicanes 5. In the course of Scripture those that pertooke of Baptisme did also partake of the supper 1 Cor. 12.13 the Apostle speakes of all beleevers that by one spirit are we all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drinke into one spirit where we see three things 1. That onely those that in the judgement of charity have the Spirit are and ought to be baptized 2. All such that were so judged of were Baptized 3. The same all pertook of the Lords Supper being all made to drinke into one Spirit which divines expound to be no other then drinking in the Lords Supper which by a Synecdoche is put for whole communicating I will now prove the second branch of the assumption that is this the delaying baptisme till persons beleeve brings benefits As 1. Hereby the matters of the Churches will be right whiles none but Saints in profession shall bee admitted members and without a right matter there will never be comfortable Reformation 2. Persons being delayed will be carefull to get knowledge that so they may partake of Church Priviledges and without which they cannot pertake of them and also to addresse their lives according to the Rule of Christianity seeing a want of either would keep them off from being church Members but now most persons being once baptized in their infancie are carelesse to get either knowledge or Holinesse but rest in their baptisme Object But what if a person should die in the time when he is delayed Answ When he hath a will to receive the Odinance of Baptisme but cannot being kept off by the Church or Elders his faith will save him in this case when there is neither carelesenesse nor contempt on his part Ambrose doubts not of the salvation of the Emperour Valentiniar though he were not baptised 3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme which being administred to infants seems to be vnder a cloude What Baptism is For Example Baptisme is a signe or seale of our Death Buriall and Resurrection with Christ Rom. 6.3 4. And that we are planted into the likenesse of his Death and Resurrection having sin dead in us respect of the reign and dying in respect of the reliques verse 5. and we rising again to newn●sse of life Also it s a signe of our faith Mar. 16. of our fellowship with Christ 1 Cor. 12.13 of the holy Ghost Acts 10.47 Of our putting on of Christ Gal. 3.27 of a heart sprinckled from an evill conscience Heb. 10.22 Of the answer of a good conscience 1. Pet. 3.21 When we read these things in the Scriptures we must needs question how can these things be in the baptisme of infants many of which prove very wicked and some will be ready to thinke they once had this grace in baptisme but are now fallen from it but if these things be affirmed of grown persons who understand what they doe and professe what they understand there will be no difficultie in conceiving what the Scripture means seeing every church of Christ or the Elders of it judgeth such persons to professe in sincerity 4. Deferring of baptisme would come nearer the purity of ancient times as appeares not onely in the Acts of the Apostles Act. 8.37 10 47.16.35 and there is never an instance of c●ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc La●● cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant Can 7. learne the faith and to give account of it to the Bishop or Elders the which very cannon its like upon some abuse or neglect r●established in the counsell of Trullo word word for word cann●on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiu● canon the 7. the words are So we Catechise them and make them for to come for a certaine time into

ancientest father Extant that I know of who was not Spurious Yet is it never mentioned in his genuine workes though he oft speake of Baptisme indeed in the suppositious book which is called Quaestions Responsiones ad Orthadoxos it is once mentioned in these words If infants dying have neither praise nor blame by their workes what difference in the Resurrection betwixt them that have been Baptiz●d of some and have done nothing and those that are not Baptized and lik●wise have done nothing to which the answer given is The Baptized obtain● the go d things that come by Baptisme the others not moreover they are worthy of the good things that come by Baptisme by their faith th●t offers them to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For answer the whole book though it go under Ju●tins name is forg●d as ap●ares by the 16. and 17. questions also 139 14● Where he hath th●●e words subsistences Persons Trinity Vnity which S●ulptotus in Ana●● Iustini cap. 11. Saith he was ignorant of in his former writings and the Church of God was necessitated long after to use these words moreover Sculptetus addes these words I thinke no man will doubt that this treatise hath crept i●to the number of Justins writings for qu●st 112. The angell that spake to Jacob and Moses is said to be a created angell but in the disputation with Tripho the Jew which is confest to be his owne that angell is said to be the Son of God again in the 82. and 86. questions Origen is cited for the exposition of certain Hebrew names when he lived a matter of 80. yeers after Justine So question 127. the Manichees are cited who sprung not up till 130. yeers after Justine so quest 75. that the soules are kept in places worthy of them till the day of the resurrection how doth it argee with those things which the true Justine write● in his Oration to the Greeks viz. The soul being fred from evills goes to him that made it there are other reasons to be seen in Sculpt●tus against this book 2. In this p●int of infants baptisme this place of Iustine is contrary to that which the true Istine writes in his Second apologie for the christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Emeperour Antoninus where he saith whosoever are perswaded and beleeve those things to be true which are delivered and spoken of us and receive that they can so live they are brought of us where there is water and are washed in the Name of the Father and Lord of all things and our Saviour Iesus christ and the Holy Spirit pag. 73. Editio Commelini This book by all mens conf●ssion was his own for which he suff●red death also pag 76. He saith moreover We after this w●shing do bring the beleever now joyned to us to the brethren as they are called where they are gathered tog●ther to Common Prayers and supplications both for themselves and the party Baptised or inlightened and for all others and marke it in this Apologie he sets down the practise of the Church both for word prayer and Administration of the Sacraments and that ex Professo This is all that I can finde upon a diligent search for Baptising infants in Iustine Ma● so tha● it was not in the world in his time and but once named in one book which most falf●ly is attributed to him and the contrary practise we see in the true writings of Iustin● and this that I have spoken I challenge any man to gainsaiy if he can And therefore I wonder how Mr. M. can use such a confident assertion as he doth when he saith this priviledge of baptizing of such infants Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards and for the confirmation hereof he brings a quota●● out of this spurious Book falsely attributed to Iustine Martyr quest 56. the vanitie of which Book I have sufficiently proved We shall desire him or any other to prove if he can that in any place of Iustine Martyrs genuine Works there is so much as the name of Infants Baptisme much lesse the thing I suppose he may as soon find a Dolphin in the woods as finde any such thing Yea we shall desire him or any other if they can to prove insu●ts baptisme out of Iustone Martyr Ireniaeus Origen Clemens Alexandrirus or Tertullian which are the fathers next to the Apostles For the following Fathers we do not regard their authoritie in this point as being farre off from the Apostles times I suppose it will trouble any man to finde so much as the name much lesse the thing Save that Origen calls it a tradition in Rom. 6. his words are The church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of divine mysteries were committed knew that there were in all the natural filth of sin which ought to be abolished by water the spirit whether this tradition of infants baptisme washing away the naturall filth of sin be to be conjoyned in equality of power with those traditions the Apostle mentions 2 Thes 2.13 I appeal to Mr. M. Mr M pag. 4 his own conscience Besides why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Ordinances 1 Cor. 11.2 should be here translated Traditions I see not the word being in every tittle the same it ought to have been translated Ordinances here as well as there Such ordinances of the Word as the Apostle in his preaching as well as his writing had set them in of these he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold these ordinances with all your power these kind of reasonings do not edifie but make way for the Popish delusions of written and unwritten word And whereas M. M. addes pag. 4. that Origen calles it a tradition received from the Apostles I answer many things are falsly attributed to the Apostles as the Apostles Creed and that Book called Canones Apostolorum neither of which Luke mentions in the Acts of the Apostles no more then he doth this tradition of baptising infants ●sidore as Gratian cites him Dist 16. saith the canons were made by hereticks and put out under the Apostles name And indeed there are many things in them quite contrary to the Apostle doctrine O sia●d●r saith l. 3. c. 3. It s certain these canons were not composed by Christs Apostles Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles So CLEMENS ALEXANDRINVS We being dipt are inlightned we being inlightned are adopted for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●c Peda●o● l●b 1. ●ap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we being adopted are made perfect being perfect we are made immortall And then he addes this work meaning Baptisme is called diversty viz. 1. a washing whereby we wipe away our sins 2. Grace whereby the punishments due to our sins are forgiven

Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which comme●h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the bel●ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because