Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	whole_a	13,673	5	5.8632	4	true

Text snippets containing the quad

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

and all bodies Nationall make one body Catholike then must there be a sutable soul to animate this body but this cannot be Christ nor his spirit therefore must it be Antichrist who hath overshadowed the whole world under the cloud of a visible catholike Church 2 Particular church or churches which is no other then a company of Saints in profession explicitely or implicitely consenting together to worship God in the Word Sacraments and Prayer and all other duties of Religion Now whereas there is mention made of churches in some particular mens houses as in the houses of Philemon Aquila and others I suppose the churches in those houses were no distinct kinde of churches from those that were named in Townes and Cities but they were so called because the brethren did meet to worship God in these principall mens houses and because its like there were divers beleevers in those houses When the Apostles came to this or that City we must not think that multitudes were converted at once but now one and then one so that often the constituted churches were so small that they could well meet together in one place in one private house Now whereas some others have laboured to find a Presbyteriall church in no place in all the New Testament are the Elders or Presbytery cleerly so called though many have laboured with all their power herein to finde it Much lesse is there any shadow of a parochiall church but it hath been brought in by Antichrist of late dayes Instead of a Parhagiall church consisting of Saints Antichrist hath brought in a Parochiall church consisting of a multitude meaning the cohabiting multitude These things being thus premised we will set down these signes of a Church as they do in order of nature present themselves These are sixe the three former necessary to the being the three latter to the well-being of a church The first is a right matter viz. visible Saints as was proved before 1 Cor. 14 33. Matter towards the production of being is in order though not in time before form therefore it is essentially requisitie to a well constituted church that there be a right matter We will not here dispute whether churches failing in the matter cease to be churches But this is enough that we know God requires such a matter henceforth such matter must the churches have to be right as the Apostolicall churches had but they had Saints for the matter of their churches therefore so must we have Beleeve it we are beholding for the recovery of this truth to our brethren nick-named Independants which is as precious a truth about church order as ever was recovered from the spoiles of Antichrist for if the matter of churches be wrong let the wisest and holiest do what they can they shall never bring things into a comfortable order 2 The second Essentiall requisite to a consti uted church is agreement consent or covenant call it what you please the foundations of all societies are and have been established herein nor can this nor any other society be accidentally shuffled together as Cards in a pack or Lo●s in a Lot box therefore sanctified reason requires that a particular or visible church for these are terminis convertabiles be established by some kinde of covenant or agreement which to me seemeth sufficient if it came under no other precept but the precept of order yet have we examples both of the 3000. added to the Church at Jerusalem Acts 2.41 47. and the Apostle Acts 9 6. Paul assaying to joyne to the church who could not be admitted till Barnabas gave testimonie of him for those places which some alledge for this covenant from Deut. 26.17 18. and 29.10 11 12. Ier. 50.4 c. They were peculiar to the church of the Jewes and were used in point of Reformation not of Constitution and belongd onely to the church of the Jewes which did totâ specie differ from Evangelicall churches as having both Ordinances and Officers different they having Priests we Ministers They bodily Sacrifices of beasts We spirituall They having the presence of God confined to one place especially We having it where two or three are gathered in Christs Name Their service for the most part ceremoniall till time of Reformation Ours Morrall and perpetuall Their passeover eaten by all the family confined to a certain day with many other differences Yet when I speake thus of this covenant it s far from me to thinke that it doth give being to the Church It s one thing to give being to a thing per se or by it selfe and its another thing to concurre to the being of a thing meate and drinke doth not give being to the life of man though without it he could not live for if he had not rest and Phisicke and ayre and Stomack and digestive power he could not live though he had never so good meate and drinke So this covenant or agreement doth not give being to the church for a company of Arrians Socinians Papists c. may have a visible Sanctitie and enter thus into covenant yet will not we call them a church but a Synagoue of Satan because they want a right dispensation of doctrine and Sacraments This is such a necessary signe that one Church cannot be severed from another without it son why are you of this Church rather then of that Because there was such an agreement betwixt the Elders and members of this Church which was not betwixt the Elders and members of another The third signe is a right dispensation of the word and Sacraments That whereby the Apostolicall Churches were known from other societies is a signe of a true Church of Christ but they were known by this See this note first in constitution of Churches Acts 2.42 they continue● in the Apostles doctrine and fellowship and breaking of bread and in prayers Matth. 28.19 Christ sending forth the Apostles to convert and constitute Churches bids them only teach and baptize them as if he should say word and Sacraments are essentiall to his Church 2 In reformation when Iosiah would reform the Church of the jews he declares the doctrine of the law unto them 2 Kings 23.1 2 3.2 Chron. 34.30 31. when Ezra was to restore the Church after the captivity he layes this foundation for restoring of it he expounds the law to the people a practise well to bee thought of in these times fit for many congregations in this Kingdome who are not fit to pertake of any thing else save the word shortly after Ezra restored the worship of the Passeover according to the prescript of Moses Ezra 6.19 Apoc. 11.1 There was in the reformation of the Churches a reed to m●asure t●e Temilo and the worshippers therein this was no other but the word of God and Paul 1 Cor. 11. reforming the Church of Corinth teaches them the doctrine of the Sacrament of the Supper as he had received it from Christ verse 23. There are b●sides these three essentiall

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

which ingenuous spirits cannot well bear yet had I rather my person and estate were enslaved then my conscience 19. Compulsion of conscience was never at●ributed to the Civill Magistrate M S. p. 6 but onely by those that were assured they should have the civill Magistrare on their side In some places they magnifie the Magistrates power herein as in England they were wont to do but the French Churches go a contrary strain Jesuites do the same cry up regall power when it is for them when it is against them exempt them there from 20 There is a naturall freedome in us in civill things to beleeve what we think to be truth and to beleeve nothing else yea and in divine things no man can hinder me from beleeving what I think to be truth And therefore it is absurd to compell us to beleeve otherwise in a visible profession and in effect it is to compell us to believe a ly● what in civill things would be monstrous shall it go for currant in divine things Object But no man can be compelled to faith yet may he be compelled to outward meanes according to that saying Cogi nemo potest ad fidem cogi tamen potest ad media Answ This is in effect to compell a man to be present at a worship which he loathes The Papist hereby would compell you to the Masse as a meanes of faith the Lutheran to consubstantation and if you refused they might torture you with the most exquisite tortures But you will limit the axiome ad vera media to true meanes they will say their means of faith are true and they have as good an opinion of them as you can have of yours 21 This compulsion of conscience will be a speciall bar to hinder the Jewes conversion for whensoever they are converted to the faith of Christ its likely they must be brought home thereto voluntarily out of the strength they see in the truth not by compulsion of fines banishment imprisonment c. 22 It will much harden Heathens and Mahometans not to permit christians among them or at least not to have any great freedome in their countries because where christians get the upper hand they compell all persons to embrace their religion yea this very principle doubtlesse scares the Papists from letting the Protestants have such freedome in their countries because if they should prove the stronger party they would compell them to a religion they so much abhor Hence in sundry popish countries they tolerate all or most religions save Protestanisme 23 If persons in Place shall violently force the consciences of their brethren who knowes the issue of war being so uncertain whether God in judgement may give them up into the hands of Enemies which God forbid who may with like unmercifulnesse force their consciences Jam. 2.13 He shall have judgement without mercy who hath shewed no mercy 24 Great is the tendernesse of conscience in good men Scrupulosi non sunt rigide tractandi said Antoninus the Casmist Those that have the power of compulsion now can tell this experimentally and it is but newly the yoke is off from themselves well were it if they could remember the violent compulsions of H. Commission Episcopall courts Learn of Christ who Heb. 2.18 in that he himself hath suffered being tempted is able to succour them that are tempted Remember Q. Didoes speech Non ignara mali miseris succurrere disco It is with a tender conscience as with th● eye a small matter will offend it 25 Christ saith Matth. 7.12 what you would that men should doe to you do you so to them Now I appeal to any mans conscience who hath power of compulsion in his hands whether if a different judgement had the upper hand he would not desire to worship God according to his light and whether he would not think it injustice to be compeld to worship God contrary to his light Or in case because his conscience could not close with so grosse a practise himself and his posterity to be ruined meerly because he makes conscience which doubtlesse is a work of the spirit in whomsoever it is As it is unequall for me to compell you to be of my religion so is it unequall for you to compell me to be of your Religion and as unequall for a whole Councell to compell either of us to be of their religion And all Protestants condemne the proceedings of the Councel of Constance herein against Iohn Hus who caused him to be burned for dissenting from them 26 Freedome of conscience would joyn the affections of all sorts of subjects to the Magistrate because each of them shared in the benefit So that any thing that should be done against the Magistrate each man would take it as done against himself An example of which we see in Holland wherein men of divers religions conjoyn against the common enemy yea more unanimously then the forced uniformists of our Country 27 The Scripture no where makes the Magistrate judge of our faith therefore he hath no power to compell our conscience Whiles we taxe the Romish French Churches if I may so call them for making Generall Councels the judge of the faith and the Spanish and Italian Romish Churches for making the Pope judge of the faith Take we heed we dash not upon as great a rock in making the Magistrate judge thereof Who hereby will have ground either to make all mens principles submit to his whether they be true or false or else to expose the refusers to what penalty and hardship as he shall think meet And so there will be a continuall uncertainty in the enjoyment of any comfort any man hath for as soone as the Magistrate changes his principles we must change or else live in continuall hazard of persecution The conscience of man next under God and his word is to judge what faith is true and what false Rom. 14.5.22 23 28 In compulsion of conscience not onely persons guiltie but guiltlesse suffer without any fault committed by them when an husband is hereticall or at least so deemed if he doe not comply against his conscience which is abominable then not onely himselfe suffers from the Magistrate but his wife who perhaps is of the Magistrates Religion yea his little ones some whereof perhaps suck the breasts 29 This is against Christian Liberty whereby all things may be proved all things are to be proved and out of them all that which the prover deems good to be held 1 Thes 5.21 But this cannot be where the conscience is compeld By this compulsion a person is kept proving things or exposed to ruine if the conscience shall finde any thing to be good and be willing to hold it 29 Compulsion of conscience makes differences to rise to a great height which if men were left to their own light what is not of God would far more easily fall But when Churches and states shall fall to determine these and to impose them upon

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

carnall Jew so we Gentile cannot be the seede 3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29 If ye be Christs then and not till then are ye Abrahams seed and heirs according to the promise Gal. 4.28 Now we brethren as Isaack was are the children of promise Which was only by Isaacks faith looking on the promised Messiah and so we Now many mistake besides these three seeds which are all the seeds the Scripture names a fourth seed that is the seed of beleevers unto which they thinke God will be a God because they are such which cannot be because many of them prove wicked and none of them for the present appeare to be Godly Object 4. Baptisme succeeded Circumcision as an initiating signe Col. 2.12 For the Collossians objected this if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ Now if baptisme succeed circumcision as an initiating signe then as infants were the circumcised so infants should be now baptized Answ 1. We deny the consequence for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands and had faith tbrough the operation of God 2. We deny there was any such scruple in the Colossians 1. Because had there been any such scruple the apostle would have given some intimation thereof or preparation thereto in words preceding but he speakes not one word tending to any such thing 2. because he was not come to a period in answer to the circumcision teachers and did not come to a period till the end of this 12. verse therefore could not bee upon any other subject in this verse then he was in the former and so much the word Also proves and the apposition of buried circumcised and risen again proves it 3. Because the Collosians had baptisme already being buried and risen again with Christ therein therefore they could not reasonably object that the circumcision teachers would abolish baptisme nor could they say what shall we do for an initiating signe to confirme our faith for they had baptisme already 3. But suppose it were granted that baptisme did succed circumcision as an initiating signe yet where is there any such thing in the text as this viz. As Baptisme shall succeed in the same latitude of infancie of so much as Males much lesse of Females which is the supposition endeavoured to be proved from the text nay the contrary appears that there were none but grown persons because they are said to have faith and buriall and Resurrection with Christ which could not in an ordinarie way be affimed of infants Suppose all the objectors premises were true yet all that can properly be deduced from it is this viz. That circumcision was an initiating signe to the Iewish church and Baptisme is an initiating signe to the Christian church and hereof there would be no great contention 4. The true connection of the words with the foregoing is this Paul having answered Philosophy teachers verse 9.10 The word Also showes he comes to answere teachers who would have brought in circumcision to whom he answers adversitively whereas you would bring in circumcision which is made with hands we have a better Circumcision made without hands which consists not of cutting off the bodily skin of the flesh but in putting off the body of the sins of the flesh by the Circumcision of the Spirit of Christ and having laid downo the benefit or priviledge vers 11. He comes further to confirme them in it by the seal or instrumentall signe thereof which these Collossians had already received that is to say by the seal or signe of baptisme buried with him in baptisme wherein ye are also risen again c. Object 5. If infants may not now be baptized then are they deprived of some grace Circumcision did conferre Answ No For 1. Circumcision did not bring any grace to the Jews but was rather a yoke of a curse Acts 15.10 11. Why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to beare He speakes of Circumcision not as the false teachers would then have brought it in but as it was considered simply in it selfe in that he calls it a yoke upon their fathers not able to be borne who lived before those false teachers were What this yoke was we see Gal 5.3 to be debttors to keep the whole Law and for failing in one point to be under the curse Gal. 3.10 Deut. 27.26 and the Apostle vers 11. opposes the grace of the Lord Jesus to this yoke 2. It is not a benefit but a misery for children to be baptized for hereby they are apt to thinke themselves Christians when they are strangers from Christ Object 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded Mat. 19 14. Of such is the kingdome of God Answ 1. We deny the consequence for 1. The females of the Iewes were saved without Circumcision So Iob Lot So the Cananitish woman without baptisme were in Covenant with Christ 2. You thinke your infants not baptized are saved 3. The Scripture no where sets downe baptisme as a gate to let in or a condition without which we cannot partake of Gods covenant 2. For the Assumption it followes not because Christ bad suffer those little children therefore that he would permit all from a particular to an viniversall these is no consequence because it once rained Manna and once water came out of the Rock therefore it shall be so alwaies 2. From a negative there cannot be drawne an affirmative conclusion Christ did not baptize any John 4.2 therfore we ought to baptize infants 2 It s probable the kingdome of glory doth in a great part consist of such infants so dying in infancie through the free grace of God and presentment of the Satisfaction of Christs death to the justice of God for Originall sin yet doth it not follow they must be baptized neither doe we know which will dye in infancy free from actuall sin or which will live and grow up and prove wicked therefore we cannot baptize any If it should be concluded Christ laid his hands upon them and blessed them therefore wee ought so to doe the conclusion were probable 4. Christ being God and knowing all things his divine nature might communicate to the Humanity that to those infants that were then brought and such like as they were the kingdome of God did belong as knowing all things he knew them to be elect yet it followes not to other infants that the kindome of God should belong the greater part whereof grew up and proved wicked 5. Of such is the kingdome of God there is a two fold suchnesse 1.

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

point But many have suffered for protesting against it and those of Gods dear children And this I am perswaded were times now or should they be hereafter against Infants baptisme there is hardly that person to be found that would lose a Living much lesse his life for the defence hereof And yet I doubt not but many persons who hold the same in defence of a plain and clear truth would not spare to sacrifice livings credit life and all for Jesus Christ For when a person is put upon losing some dear enjoyment and suffering some great hardship a man will not go a jot further then he hath cleere light nay in point of danger the flesh seekes to winde out it selfe all that it can So that if there be not a plain command from God a man will not suffer 5 It s objected we know not what we would have neither do the Reformers know what we desire Answ The desires of all I know not but my own desires and the desires of divers of Gods Saints I shall propose in all humility to be considered of which may be considered under these par●iculars 1 We desire pure worship that we may have wherewith to answer the conscience when it questions who hath required these things a● your hands Esa 1. We know how hot the jealousie of God is in case of strange fire as we see in the case of Nadab and Abihu Levit. 10.1 2 We desire that it may be enquired into whether the division of Assemblies which was in use in the time of the first Nicene Councell and how long before I cannot tell probably thought to have continued from the Apostles time wherein congregations were divided into three sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons catechised or fitted for membership 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers and Communicants be not suitable to the Scriptures and a practise seriously to be thought of in these times of Reformation That this was the manner of dividing Congregations we see concil Nicen can 14. de catechumenis la●sis concil Ancyran canon 6. de his qui timore ritus Gentilium peregeruat See the same more fully canon 4 de his qui Gentilitatis ritus aliquid peregerunt In which Canons Assemblies were divided into Hearers Catechumeni and Communicants 1 Hearers and the necessity of the times did it not agree with the Word and the ancient Councel as it doth cleerly require one rank of persons to be only hearers what are the whole rable of ignorants drunkards swarers worldlings fit to be save hearers these are far the greater number nor will a little stupifactive divinity in taking them and theirs to baptism and keeping them off from the supper promote them to a higher rank 2 Catechumeni These were persons of whom there was some good hope that they would embrace Christianity in the tru●h and power who thereupon were instructed in the principles of christian Religion before they were baptised Cypr. l. de bapt haeret saith If any of the catech●meni shall be slain for the conf●ssion of the name of Christ before he be baptised it hurts him not that he was not dipt in water because such an one is baptised with the most glorious and principall baptisme of bloud of which Christ said I have another baptisme Hence there was an Officer in the ancient church who was called a Catechist whose Office was to prepare persons for the receiving of baptisme and the supper and for other duties Such an one was Origen at Alexandria Eus l. 6. c. 12. who seeing the burthen to be too great for himself alone took in one Heraclus to be a fellow helper with him and this Office was according to Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him that is cat●chised make him that catechiseth pertake in all his goods 3 Offerers or Communicants who being once taken in by baptisme remained in full communion till they were cut off by death or censures The third thing we desire is puritie in constitution of Religion 1 We desire not a reformation of the old which seemeth to be false for these two reasons 1 Because of the universall defection of Antichrist whereby all Ordinances Officers and Constitutions of Jesus Christ were put out of place and new ones come in their stead In stead of Pastors Elders Teachers Deacons c. there hath come in Diocesan Bishops Priests Archdeacons Deans Prebends Churchwardens Sidemen Instead of preaching and prayer Mattens and Even-song and Lyturgies of I know not how many sorts 2 B●cause the matter of the Church hath been so erronious that suppose the power of all Ordinances and Keyes in a time ot universall defection should resolve it selfe radically into the Church Yet there being not any Church right for matter which is part of the Essence this power could not resolve it selfe radically into a Church And therefore if it be any where on earth as doubtlesse it is t must needs be in believers who joyning themselves together in Assemblies may stirre up and take again that power which was committed to the Churches and after cheated away by Antichrist If Idolatry will-worship false matter can un-church Churches then doubtlesse all the Churches so overshadowed by an Antichristian veile have ceased to be Churches and if neither Idolaters will-worship nor false matter singularly nor collectively doe unchurch Churches then the Churches under the Papacie may perhaps be found to continue true Churches to this day who have had a successive though not of preached doctrines yet of persons such as they were which succession hath been like a ship which the longer it went to Sea the fuller it was of leakes Yet if any please they may querie further of the two last branches 2 We desire a setting up of constitutions according to the Scripture or in plaine termes to have a Church described by such notes that cannot be applyed to any other society in the world the taking away of one of which destroyes the essence of the Church That so Gods people may know how to recollect themselves by these signes as Captains in war use by military signes to recollect their routed and scattered forces Only we must consider by way of premise that which Zwinglius long agoe observed that there are but two sorts of Churches mentioned in Scrip ure 1 Catholick comprehending all the elect or body of Christ borne or unborne which were purchased with Christs blood Eph. 5.25 Many men dream of a Catholick visible Church Jewes and Gentiles are taken into one body Ephes 2.14 But not in respect of ministeriall dispensation but of mysticall union The Fathers were wont to call the Church Catholike in opposition to Heretikes and in opposition to the Churches formerly closed up in Judaea but not dreaming of any such united visible body here upon earth also in respect that all beleevers had one and the same faith If all the Churches in a Nation make one body Nationall