which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and stâ—mpeth his owne Image of grace upon it Secondly when he came visibly in the flâ—sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him unâ—â— the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the prâ—late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and Pâ—esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other
was inflicted by many if it was by all yet I grant it must be done by the consent of all or of the greatest part and it may be said to be done by all as the representative body of all as what the Parliament doth it may be said the whole Kindom doth but as the Kingdome refers their businesse to the Paâ—liament so doe the particular Churches to the Presbitery but they say every case ought to be heard and determined where the fault was committed By this argument we must remove our Parliament and all other Courts to the place where any offence is committed to try them there But this their folly needs no confutation and saith Paul concerning Church censures I heare that there is fornication committed among you now marke For I verily as absent in body but present in spirit have judged and determined already concerning him that hath so done and that was to deliver such a one to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus Yet it was not fully done without the consent of the whole Congregation although judged and determined in their absence Yet it was executed when they were gathered together 1 Cor. 5.3 4 5. So the Presbitery ought to judge and determine of things but they are not to be accomplished privately but openly with the consent of the whole congregation But they say if thy Brother trespasse against thee tell him his fault betweene him and thee alone and if he will not heare thee take with thee one or two more but if he neglect to heare them tell the Church Mat. 18.15.16.17 This Church say they is a particular Congregation but I deny it and will prove it to be a collective part representing the Church to whom binding and loosing was referred for saith the Lord if two of you shall agree on earth touching any thing as binding and loosing it shal be done for them of my Father in heaven vers 18.19 The reason is because where 2. or three aâ—e gathered together out of a Congregation in the name of Christ about such a busâ—nesse saith Christ I am in the midst of them ver 20. Now in a small congregation having but two ruling Elders and one Pastor these comming to getheâ— in the name of Christ if but two of them agree it shall be done ver 19. But it were a siâ—ly conclusion to gather from hence that if any two of the whole parish or of the whole congâ—egation of Broâ—nists agree together about binding or loosing it shal be done in heaven So tâ—en I conclude that where there are but two Elders and a Pastor if these come together and but two of them agree saith the Lord it shall be done Now if they should say it is a particular congregation and yet but three persons in it this I also deny for a particular congregation must have both Officers and people or else it is not a congregation but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5 Col 4.15 I answer they had teaching and discipline which did resemble a Church but they neither taught nor governed as Church-officers but as parents and Masters for they had no election nor ordination and therfore no calling neither had they the sacraments nor the power of the keyes for Excommunication So then if they were Churches it was because Christians reâ—orted thither and had the use of the Word and Sacraments see Acts 2.6.12.12.19.9.20.8.28.23 and because there were no Churches built 7. The independent government cuts off all remedy for injured persons for those perties must be their Judges while they deny Presbiâ—eties and Synods to appeal to which is against the very light of nature that parties should be their Judges who if â—ney get the greater number the innocent party must needs suffer although his cause be never so just but this is flat against the Scripture There was variance in the Church at Antioch and they appealed to the Apostles and Elders then assembled at Jerusalem Acts 15.2 It is in this case as it is in civil injuries see Acts 24.11 where Paul saith no man may deliver me to them because they were parties but I appeale to Cesar these men blame the Prelates for being parties in their owne Courts yet here they will tye their members to be tryed by none but themselves denying Presbyteries and Synods which is the onely refuge of innocent persons and the meanes of justice to the guilty Eightly Independent people exclude women and children from having any voice in their Churches yet they deny a representative church gathered out of many particular Churches In this I demand what is their owne when men of yeares must represent their whole Church and where doe they find such a Church in the Scripture as this is in this we may see plainly that their practise contradicts their tenets while they deny representative Churches their own is such a one but they being silent to our demand we shal give them better satisfaction concerning Presbyteriall government for when that controversie was at Antioch they determined that Paul and Barnabas and certaine others of them should goe up to Ierusalem unto the Apostles and Elders about this question now these certaine that came with Paul and Barnabas are called the Church being brought on their way by the Church Acts 15.3 But they did not every man of the Church of Antioch come for then how could they be sent yet these few that were sent are called the Church and when they came to Jerusalem they were received of the Church ver 4. But did every christian in Ierusalem come forth to meet them or whether did some part of the church there kindly entertaine them in the name of the rest and so are called the church and so that place before mentioned Mat. 18. tell the Church is no more but tell the officers of the church and great feare came upon all the Church Acts 5.11 Here is meant none but the Apostles who in the next verse went all into Solomons Porch which could not hold al at Ierusalem and the rest are mentioned distinctly ver 13. yet you see here these officers are called the church and when Moses was charged to speake unto all the congregation be called for all the Elders of Israel and said unto them Exo. 12.3.21 As a Parliament is a congregation of the mighty Psal 82.1 So is a National Synod but they are much troubled at this word National church but why should not we be as much offended at the word independent church seeing that there is none such in the Scripture Again I answer when there was but one Nation that received the ordinances of God there was but one National church but now the Gospel â—s preached to all Nationâ— then so many of them as receive and make profession of it so many national churches there is again as many flocks make one flock
should leave the word of God and serve tables but we will give our selves continually to prayer and to the ministery of the word Acts 6.2.4 And who is sufficient for these things 2 Cor. 2.16 But it may be they will object these words of Paul For ye may all prophesie one by one that all may learn and all may be comforted 1 Cor. 14.31 I answer this is Schooles disputation If any thinke himselfe to be a Prophet or spirituall that is furnished with spirituall gifts and have a willing inclination to be a Prophet to the prayse of God and the good of the Church let him acknowledge that the things that I write unto you are the commandements of the Lord vers 37. Let the Prophets speake two or three and let the other judge the spirits of the Prophets are subject to the Prophets vers 29.32 But here is no encouragement for Tradesmen to meddle with the Ministery but they will object that men of Cyprus and Cyrene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11.20.21 I answer these were extraordinarily called and furnished immediatly from Christ as the Apostles and those 70. Disciples were but this manner of calling is now ceased as I said before but they will object that the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Acts 13.15 Hence they would gather that any of the brethren may preach I answer those brethren there spoken of were certaine Prophetâ— and Teachers of Barnabas and Simon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul or at the least some of these as Barnabas Saul and Iohn that were their Ministers ver 1.2.5 For when that motion was made then Paul stood up and beckned with his hand said men of Israel ye that fear God give audience vers 16. So that it was not spoken to all the people but for some of them to preach that were sent amongst them by the Church saith Paul have not we power to forbeare working for so hath the Lord ordained that they which preach the Gospell should live of the Gospel 1 Cor. 9.6.14 If the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnall things Rom. 15.27 So much for the ministery alone Next he blames both the Magistrates and Divines that are assembled for two things First for going about to reduce all our distractions and Schismes into one way of worshipping God I answer there is but one way to heaven saith the Lord I will gvie them one heart and one way that they may feare me for ever Jer. 32.39 Again there is but one body and one spirit one hope one God one Mediator one faith one baptisme Ephes 4.4 Then why should not all our distractions and schismes be reduced to this one way of worshipping God seeing all other ways misse of heaven Again the very end why God sent Christ was to gather together in one all things in Christ Ephes 1.10 And the example of the Primitive Christians they had all one heart and soule Acts 4.32 And Paul exhorts to be of one mind to live in peace and the God of Peace and love be with you 2 Cor. 13.11 Nay further saith he I beseech you brethren by the name of the Lord Iesus Christ that ye speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 But will not they have our distractions and schismes reduced to one way of worshipping God then saith Paul marke them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them for they that are such feare not the Lord Iesus Christ Rom. 16.18 They would lead us from the ancient Prophets to walke in paths in a way not cast up Jer. 18.15 Let us enquire for the old way which is the good way and we shall find rest for our soules Jer. 6.16 Againe we have all one Father one God created us Mal. 2.10 And Christ would have us united in one as he and his father is one Joh. 17.22.23 The second thing for which he blames the collective body of our Kingdome for supposing that the land is scourged for this cause that so many Religions are suffered affirming the contrary that the cause of judgments wrath and stripes is this that all Religions are not suffered his reason is first saith he the consciences of conscious men are as deare to them as their lives 2. Hatred will pursue them that against Gods rule will judge men for their consciences this last reason is grounded upon a false foundation for they do not take upon them to judge the conscience we grant with him that God alone is the judge of conscience and I have shewed at large that Magistrates do but command the outward man as his words and actions and if they offend herein they may punish them in their bodies and goods so then they may command outward conformity in the worship of God and if they be Hypocrites it is from themselves who are not obedient to Gods command which alone reacheth the heart It is true we must obey them for conscience sake yet not from their command but from Gods command Titus 3.1 Rom. 13.1 Now for his reason that is built upon this he saith what hatred must needs pursue them that bring all religions into one although it may be proved the true Religion but saith Christ If the world hate you ye know that it hated me before it hated you If ye were of the world the world would love his owne but because I have taken you out of the world therefore the world hateth you John 15.18 19. Blessed are ye when men revile you and say al manner of evil against you falsely for my names sake Math. 5.11 But saith he our consciences are as deare to us as our lives I answ if their conseience be dearer then Gods word they may quickly be deluded with a blinde conscience and may kill Gods people and think they do God service John 16.2 And that Strumpet in the Prov. 30.20 can wipe her mouth and say she hath done no wickednesse and we seldome heare a Malefactor plead guilty then is conscience such a perfect rule or must it rule the Word of God or Gods word rule the conscience But he replyes that every mans judgement is truth to himselfe as theirs is to them I grant it but the word of God must rule over all Neither doe they take upon them to frame a government for the Church but they search the word and endeavour to find out that forme that God himselfe hath set
him 17.9 and he blessed them but who are blessed of Christ but they whose sinnes are forgiven Psa 32.1 And Christ was displeased with those that kept them from him which plainly shewes his tender affection to them and he gave his Apostles a double charge that they should neither forbid those that brought them nor drive way but freely give them admittance into his presence and saith Christ Hee that receives not the Kingdom of Heaven as a litle child he shal not enter therein and saith he their Angels are in heaven beholding the face of my Father which is in heaven that is they stand ready and hearken for a command from God to bee sent for their good Psa 103.20 But the angels are ministring spirits onely for the 〈◊〉 of salvation Heb. 1.14 they incampe about those that feare the Lord Psa â—4 7 Then why should Infants be debarred from the Sacrament of baptisme who have so fâ—re a Title to the Kingdome of heaven But they will say those in the Gospell are to be understood babes in Christ or young converts To this I answer when they brought them to Christ he tooke them up in his armes when he blessed them Mat. 10.16 which she wes plainely that they were litle children Secondly the Disciples call them young children and litle children ver 13. and Luke saith they brought unto him Infants Luke 18.15 And when Christ called a litle child unto him Mat. 18.2 he set him in the midst of them which argues plainely that he had him in his armes but see Mar. 9.36 there you shall see in plaine words that he took that very child in his armes and spake unto them Thirdly Christ saith unto his Disciples who were strong Christians except ye be converted and become as litle Children ye shall not enter into the Kingdom of Heaven but now will those men who say this place is meant of babes in Christ or young converts will they I say make their inference thus that strong christians must become weak in faith yea the Apostles must become as babes in Christ their strong faith must become weake againe or else they cannot enter into heaven these men declare their folly as Sodom delareth her sin Isa 3.9 For doth not Christ often blame a weak faith see Mat. 8.26.14.31 and doth he not highly commend a strong faith Mat. 8.10.15.28 Rom. 4.20 Then the true meaning is this the Disciples had beene reasoning who should be the greatest Mat. 18.1 Mar. 9.34 then Christ tooke a young child in nature up in his armes to convince their pride and envy as the Apostle saith in malice be ye children but in understanding be ye men 1 Cor. 14.20 So here in pride and envy Christ would have them to be as children saying except yee bee converted from your pride and envy yee cannot be saved that is your pride and envy must be mortified crucified which makes you affect high places he that would be first the same shal be last servant of all Mar. 9.35.36 So then the Disciples were already converted from the state of nature to the state of grace but yet they were not sufficiently converted from their pride envy so then you see all these testimonies of Christ to be concerning young children in nature and not of young converts being growne in age therefore infants having such approbation and testimony from the mouth of Christ I say againe who dares hinder them from the ordinance of baptisme Eightly from the ends of baptisme which are these First it is a pledge unto us in regard of our weaknesse to assure us of all the graces and mercies of God especially of our union with Christ and of remission of sins and both mortification of them and vivification to arise from them to newnesse of life Rom. 6.3.4 For he that is baptized into Christ hath put on Christ Gal. 3.27 The second end of our baptisme is to distinguish Christians from Tuckes and Pagans for it is a signe of our Christian profession against all the enemies of Jesus Christ as Circumcision was a token of the Covenant saith the Lord between me and thee Gen. 17.11 Christians may say as David did Thy vowes are upon me O God I will render praise unto thee Psal 56.11 The third end of our baptisme it is a meanes of our entrance or admission into the visible Church of Christ for saith Christ Except a man be borne of water and the spirit he cannot enter into the Kingdome of God John 3.5 The Kingdome of God here hath a double signification answerable to the double qualification sometimes it is meant the visible Church so then except a man be baptized with water he cannot enter into it it is also meant heaven it selfe and so a man must be borne of the holy Ghost or else he cannot enter into it The fourth end of our baptisme it is a meanes of our unity with the Church and people of God For we are all baptized into one body 1 Cor. 12.13 There is one body and one spirit and one hope of our calling one Lord one faith one baptisme one God and Father of all who is above and through all and in you all Ephes 4.4 5 6. Then would you have a pledge of Gods love to you in regard of your children that they are united to Christ and their sins forgiven and mortified and that they are risen with Christ to the life of grace then let them be baptized And would you have them distinguished from the enemies of Christ and to have a signe and a badge of their Christian profession before the world then let them bee baptized And would you have them to be admitted into the Visible Church of Christ then let them be baptized And would you have them to enjoy the priviledges of the Church and to be at peace and unity with the people of God then let them be baptized But some will here demand whether baptisme be of absolute necessity to salvation or not I answer to make covenant with God and to be in the said covenant is of absolute necessity to salvation for unlesse God be our God in Covenant and we his servants we cannot be saved now baptisme is the seale of this Covenant and therefore necessary but in part 1. In respect of Gods command who hath enjoyned us to use it 2. In respect of our weaknesse that have need of all helper that may confirme our faith yet baptisme is not absolutely necessary to salvation For the want of baptisme doth not condemne the children of beleeving Parents if they dye before baptisme when it cannot be had for they being holy theirs is the kingdome of God although they dye before baptisme the thiefe upon the crosse and many other holy Martyrs dyed before baptisme that are now in the Kingdome of heaven and those parents that slighted this ordinance so that their children dyed without it if they repent of that sin it may be forgiven and their
were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Acts 8.16.17 So then they were baptized into repentance and faith to come for as yet these graces be not found actually in them yet by the secret working of the spirit of God the seede of both lies hid in them Paul calls this the wâ—shing of regeneration and renewing of the holy Ghost Titus 3.5 But still they stand upon an expres word of God to command it I answer Circumcision had a command and baptisme is come in the place of it then let them shew how and when that command was repeated for although the signe be changed the command remaines still as it was to Circumcision so it is now to baptisme Again if they be elected and have this signe of regeneration and shall depart before they be capable to understand the mystery of it they shal be renewed by the power of the holy Ghost unconceivable to us before they goe hence be no more seen but if they grow up to age whereby they may be taught the truth of baptisme they wil be the more engaged to endeavour reformation of their lives having the token or signe of regeneration given them from their Infancy saith Paul we are buried together with Christ by baptisme Rom. 6.4 If this be done by baptisme then it was noâ— done before and saith he again as many as have been baptized into Christ have put on Christ Gal. 3.27 That they might henceforth live unto Christ and saith Peter baptisme is the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3.21 But they often erre in this that they will have the the thing it selfe alwaies in order of time before the signe But if this were so then Infants could not have beene circumcised for they could not manifest to others their regeneration being Infants but circumcision was to them the witnesse of good conscience the seeds of grace being there but the declaration and manifestation was applyed to the time to come so also baptisme is to confirme and establish the Covenant made by the Lord with us and we then receive the seale thereof and when wee actually believe being of age then we set to our seale that God is true John 3.33 13. They object that baptisme is given unto forgivenes of sins but this we grant as wel as they for we are al born sinners stand in need of pardon from the womb and also of she signe of it to assure us as soon as it may be had seeing the Lord doth not cut off Infants from the hope of mercy why should we deprive them of the signe which is far inferiour to the thing it selfe so then Infants have remission of sins given them therefore they ought not to have the signe taken from them They say again that Christ cleanseth his Church by the washing of water by the word Eph. 5.26 And this also we grant aswell as they for it quite overthrowes their errour For if the Lord will have that washing whereby hee cleanseth his Church to be testified by baptisme why then should we do so much wrong to Infants as to debar them from that which is given in generall to all the members of the Church And they also are heirs aswell as others to the Kingdome of heaven Mat. 18.34.19.14 And baptisme is an ingrafting into the body of Christ then Infants who are reckoned among the members ought also to be baptized lest we be found guilty of this horrible sin to pluck away by violence any member from the body of Christ 14. They object that the Apostles baptized none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles men and brethren what shall we doe Then Peter said unto them repent and be baptized every one of you Acts 2.37.38 And whâ—n the Ennuch required to be baptized Philip answered if thou beleevest with all thy heart thou mayest Acts 3.37 Hence they conclude that baptisme is to be granted to none but toose that have saith and repentance given before I answ The first of these places doth not mention saith at all so that it seems by that place repentance alone may suffice and the other place doth not mention repentance so that it seems from that place that faith alone may suffice so that of necessity the two places must be joyned together but if you goe to joyne Scriptures together we will joyne with you and lay some other Scriptures to them both which will soone split your argument for these to whom Peter and Philip spake were men of yeares and sufficient to have the practise of repentance and to conceive faith Now such as these we grant ought not to be baptized till we conceive of their conversion and faith so far as it may be conceived by the judgment of men but the case of Infants is to be accounted otherwise as for example When any stranger joyned himselfe in communion with the religion of Israel they taught them first the Covenant of the Lord instructed them in his law before that he was marked with Circumcision because that he was by birth a stranger to the people of Israel with whom the Covenant was made and with whom Circumcision was established The Lord when he adopted Abraham to himselfe doth not begin at Circumcision and hide from him what he meant by that signe but first he declareth what Covenant he intendeth to make with him then after faith is given to apply the promises then he maketh him partaker of the Sacrament of Circumcision but why must Abraham first have faith and then receive this Sacrament and yet his son Isaac shal be partaker of it at eight dayes old I answer because that he was a man grown in years and before a stranger therefore it was meet that he should first learn the conditions of the Covenant our Isaac an Infant begotten of him is in Covenant by right of Inheritance according to the forme of the promise which was not only to be â—is God but the God of his seed after him Gen. 17.19 So that his son had right to it from the wombe although he understood not the conditions thereof being an Infant neither ought such Infants to be debard from the signe for this that they cannot swear to the form of the Covenant So then if heathens which are grown in age shall embrace the faith of Christ they must not bee marked with baptisme till they doe evidently declare their faith in Christ and repentance for their sins which only can open to them an entrance into fellowship of the Covenant but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne ought to be received to baptisme but if a Turk or a heathen shall offer himselfe to baptisme he must not be rashly
baptized of us till after confession whereby he may so satisfie the Church 15thly they object from the institution of baptisme that Christ sending out his Apostles to all Nations commanded them first to teach and then baptize them Mat. 28.19 And so in the last of Mark it is said he that beleeveth and is baptized shal be saved nence they conclude saying that teaching must goe before baptisâ—ne by the expresse command of Christ to his Apostles and say they hee doth assigne baptisine to be a state after faith and say they Christ shewed us an example of himselfe which would not be baptized till the thirtieth yeare of his life I answer from the first of these that the Apostles after they have baptized any then they are charged to teach them to observe all things whatsoever Christ commanded them Mat. 28.19.20 Hence I gather froÌ„ their own exposition thus that although they do as Christ did who lived 30 years before that he was baptized al that time have bin taught to reform their lives yet by their own expositioÌ„ they must not observe do what Christ here commands them till they be baptized because observation reformation are set downe after baptisme in this place Then seeing they fall thus foule upon their own exposition that they must not observe practise till they be baptized in my judgmeÌ„t it were good to have theÌ„ baptized betime that they may begin reformation betime that they may not only be taught 20 or 30 years but they may observe and practise what they have been taught But here all may see what unprofitable hearers they make of their children who shall heare before baptisme because that teaching is set downe first but they must not observe and practise till after baptisme because that is set down last neither will they baptize them that they may observe and practise Here I may repeat againe what I said before that the Apostles were sent amongst heathens that are out of the Covenant but we are Christians in the Covenant and they were men of age but ours are Infants not capable of teaching But do they stand so much upon this that teaching is set down first although observation be set down after baptismein the same place then let us to this joyn another Io. 3.5 see Acts 22.16 where Christ doth not say except ye be born of the spirit first and then of water afterwards ye cannot enter into the Kingdome of heaven but contrary he saith except ye be borne of water and then of the spirit shewing that baptisme must give them admittance into the visible Church of God here and they must be borne of the spirit that is regenerated before that they can come into God heavenly Kingdom and we know that many were baptized before that they had the gifts and graces of the holy Ghost given them Acts 8.16.17 Again they being sent to teach those that were capable of teaching then to baptize them but will it follow hence that Infants must be first taught and then baptized because Abraham was ninety and nine yeares old when he was circumcised must Isaac be so too a pretty conclusion But I have answered it already and proved it too weak an argument to debar Infants born of Christians from the seale of baptisme but further let me cleare this by a similitude the Apostle saith this we command you that if any will not worke neither should they eat 2 Thes 3.10 will they hence conclude that the Apostle will suffer none to eat but such as worke then what shall our aged people and Infants doe and our sick and weak and lame people doe shall we starve them all because they cannot worke this is our Anabaptists divinity who make that a generall rule for all which is spoken only of some for say they because men of yeares must be instructed before they be baptized therefore Infants must be so too and because men growne in health and strength must worke or else they must not eat therefore infants must doe so too or else they must not eat Now for the example of Christ who they say was not baptized till he was 30 years of age I hope they will not say that he wanted fitnesse till he was of that age to be baptized for when be was but twelve yeares old he disputed with the Doctors in the Teme pl and all that heard him were astonished at his understanding and answers Luke 2.42.46.47 Then the reason why Christ was not baptized till the middle of mans age or till he was 30 years of age was because he was minded then with his Doctrine to institute baptisme and that he might procure the greater authority to his institution he sanctified it with his owne body who was baptized to sanctifie that ordinance unto us and he sent out his Apostles to baptize all Nations in the name of the Father and of the Son and of the holy Ghost Mat. 28. Though Iesus himselfe baptized not meaning with water because saith Iohn the Baptist he that commeth after me shall baptize you with the holy Ghost Mat 3.11 Thus Christ did then to many as also now when he make to that ordinance effectuall to the cleansing of their foules from sin but if they stand so much upon the thirtieth yeare why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himselfe to be a prophet and they suffered him to take the place of a teacher before that he had been a member of their Church 16 they object that if Infants be baptized they may aswell receive the Lords Supper I answer no that will not follow for the Scriptures shew us a large difference betweene those two baptisme is a signe of admission whereby they are numbred among the people of God it is a signe of spirituall regeneration whereby wee are born again the children of God whereas on the other side the Lords Supper is given to men growne in years and therefore able to beare stronger meat and whereas the Scripture never saith that any infants born of christian parents are unfit for baptisme yet none must receive the Lords Supper but such as discerne the body and blood of the Lord and are able to examine their owne conscience and able to declare the Lords death the Apostle exhorteth that every man should prove and examine himselfe and then eat of that bread and drinke of that cup therefore examination must go before which were a vaine thing to looke for from infants againe he that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body But if none can partake worthily but they that can discerne the Lords body why then should we give to our tender children poyson in stead of lively food Again the commandement is that ye shall doe it in remembrance of me and that other sentence as often as ye eat of this bread and
Infants are heirs of the Kingdome of Heaven for of such is the Kingdome of Heaven Mat. 19.14.18.14 And they are members of Christ 1 Cor. 12.13 And the imbracing of Christ was a true token of their adoption Mat. 19.15 Thus infants are joyned in common with full growne men therefore although they abstaine from the supper for a time it hinders not but that they pertaine to the body of the Church 13. He addeth that none is made our brother but by the spirit of adoption which is given only by the hearing of faith this objection hath been often answered that it is spoken of men of yeares which is not required in Infants this hearing of faith but is this sufficient to prove that God neither will nor can bring home any of his elect but by the ordinary meanes of the Word preached shall we shut all the world out of heaven because they have not this ordinary meanes of salvation as we have why then shall we limit the holy one of Israel as though he were not able to graft Infants into Christ by his spirit because the manner how is hidden from us 14. Hee objecteth that Gornelius was baptized after hee had received the holy Ghost Acts 10. But what of this because one was so must all be so I have shewed the contrary by many examples read Acts 8.15.16.17 The holy Ghost was faln upon none of them Yet they were baptized in the name of the Lord Iesus 15. Here this blasphemer saith by regeneration we are made Gods and that they be Gods to whom the word of God is spoken This saith he accordeth not to children that be Infants All that I will say at this time to this damnable errour is this to shew their hellish inference from some places where Kings and Magistrates by reason of their offices are called Gods being his Vice-gerents or Deputies upon earth Hence they would gather that all the saithfull are deified that they may the better banish Infants out of the Church 16. He saith that Infants cannot be accounted new men because they have not been begotten by the word This I have often answered to belong to men of yeares yet Gods spirit can worke without the ordinary meanes 17. Here he brings another allegory saying in the Law a sheep a goate were not offered in sacrifice as soone as they came out of the wombe Here I might answer that the first born of man and beast was consecrated to the Lord as soon as it came out of the wombe Exod. 13.2 18. He affirmeth that none can come to Christ but they that have beene before prepared of Iohn I answer had those Infants beene with Iohn whom Christ embraced and blessed away with such false principles 19. Here he calleth for Patrons such as Trismegistus and the Sibylls to prove that holy washing pertaine to none but them that are grown of age here this man discovers his honourable esteeme of the baptisme of Christ who will reduce it to the Ceremonies of the Gentiles that it may be no otherwise administred then pleaseth Trismegistus but we more esteem the authority of God whom it hath pleased to make Infants holy to himselfe and to admit them with that holy signe the force whereof they did not yet understand neither do we count it lawfull to borrow any thing out of the cleansings of the Gentiles that may change in our baptisme the everlasting inviolable law of God which he hath established concerning circumcision 20. Last of all he maketh this argument that if it be lawfull to baptize Infants without understanding that baptisme like an interlude may be in sport administred of boyes when they play But of this matter let him quarrell with God by whose commandement Circumcision was common to Infants before that they had attained to understanding was it therefore a thing to bee played with or subject to the follies of Children that they might overthrow that holy ordinance of God but it is no marvaile that those reprobate spirits although they were vexed with frenzie do thrust in all the grossest absurdities for defence of their errors because God doth with such giddinesse justly take vengeance of their pride and stubbornnesse So much for the 20. arguments of Servetus and his brethren the Anabaptists One objection I find since which is this that Christ and his Apostles did enjoyne all that they baptized to make profession that they had justifying faith although they had it not I an Christ said some of you beleeve not for Iesus knew who they were that beleeved not John 6.64.66 And the Apostles say thēselves that the holy Ghost was faln upon none of those in Samaria yet they were baptized in the name of the Lord Iesus Acts 8.16 Then shall we think that Christ and his Apostles would enjoyne them to make profession of a lye to say they have justifying faith when they had it not or did Christ and his Apostles engage themselves to beleeve that the baptized had justifying faith when they knew the contrary and so beleeve a lye against their owne conscience But they display their folly and reply saying the knowledge of Christ was above the rule and therefore he might cause them to make profession of a justifying faith though he knew they had it not but what blasphemy is this to make Christ the author of their dissembling and not only so but a desembler himselfe to professe that they had justifying faith which say our Anabaptists was the cause of baptisme when he knew they had it not Hence we may gather that knowledge of sin gives free toleration of sinne for Chrst knew they had no justifying faith yet he might baptize them But this is no rule say our Anabaptists for other Ministers because they do not know that they have no justifying saith as Christ did so then by the doctrine of Anabaptists if our Ministers know that Infants have no faith they may baptize them but if they doe not know that they have no justifying faith then they must not baptize them Now all sober-minded men may see how rashly they trouble the Church of Christ with brawls and contentions for baptizing of Infants but it will be profitable to consider what Satan goeth about with this so great subtilty even to take away from us the singular fruit of affiance and spiritual joy which is to be gathered hereof and to diminish also the glory of the goodnesse of God for sweet it is to godly minds to be certified not onely by word but also by sight to our eyes of the great favour that we have obtained of our heavenly father both to us and our posterity How should this stirre up thankfulnesse that God is not only in Covenant with us but with our seed after us this thankesgiving and praise unto our God for this mercy is the thing that Satan seeks to hinder by depriving our Infants of this ordinance of baptisme Now if Satan could hinder this assurance of the grace of God to our Posterity he would soone stifle all the promises that ever God made to us and our posterity after us in his word hence would follow in stead thereof unthankfulnesse and sloathfulnesse to instruct our children in godlinesse for what encouragement have we more then this to bring them up in the feare of God when we consider that even immediately from their birth the Lord taketh and acknowledgeth them for his Children Oh then let us labour to see the bountifull goodnesse of God towards us and let us offer to him our children who will give them a place among them that be in his family and houshold of faith yea he will make them members of his Church and heires of his everlasting Kingdome Then what heart can be so cruell to debar his litle Infants from the ordinance of baptisme which is the doore of entrance to all the mercies of God both here and hereafter Psal 102.28 For saith Luke all the people that heard him and the publicans justified God being baptized with the baptisme of John But the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of him Luke 7.29.30 FINIS