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
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
great famine and terrible siege were more cruell to their sucking Infants then the sea monsters or like the Estridges in the wildernesse Lam 4.3 The pretious sons of Sion comparable to fine gold were esteemed as earthen pitchers vers 2. So these men when Christ highly commends and greatly delights in young Infants these cruell parents think them not worthy of their society in divine ordinances how doe they know but they were sanctified in the wombe as well as Ieremiah Jer. 1.5 And how do they know but they were filled with the holy Ghost even from their mothers wombe aswel as John the Baptist Luke 1.15 But was Iohn sanctified from the wombe who was the first Minister of the Sacrament of baptisme what is this but to informe Iohn that Infants from the womb are fitted for baptisme And again Christ was conceived by the holy Ghost to sanctifie Infancy aswel as any other age that none may be excepted against then how dare these men make exceptions where Christ makes none then may Infants be sanctified in the wombe and receive the holy Ghost from the wombe Then saith Peter can any man forbid that these should be baptized that have received the holy Ghost aswell as we And he commanded them to be baptized in the name of the Lord Acts 10.47 48. Fifthly the Apostles did baptize them that did but in a generall way confesse that Christ was the Son of God Acts 8.37 38. And they baptized Simon Magus many in Samaria when as yet the holy Ghost was fallen upon none of them onely they were baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Ghost see Acts 8.15 16.17 And the Apostles finding certaine Desciples said unto them have ye received the holy Ghost since ye beleeved that is have ye received the speciall gifts and graces of the holy Ghost since ye beleeved with a generall faith but say they we have not so much as heard whether there be any holy Ghost and he said unto them unto what were ye baptized and they said unto Johns baptisme Acts 19.1 2 3. Here you see them baptized that can make but a weake account of their faith why may not Infants born of Christians be baptized much rather then these 6. Iohn baptized them with water unto repentance but saith he he that commeth after me shall baptize you with the holy Ghost Mat. 3.11 That is when Christ by his spirit shall make that baptisme by water effectuall by the inward working of the holy Ghost and yet all this but one baptisme Ephes 4.5 And Paul speaking to those that were baptized with water and yet were ignorant of the holy Ghost saith Iohn baptizeth unto repentance and saith to the people that they should beleeve on him that should come after him that is on Jesus Christ And when they heard this they were baptized in the name of the Lord Iesus and Paul laid his hands on them and the holy Ghost came on them Acts 19.5.6 Now this was not another Baptisme but onely the inward baptisme of the holy Ghost as Iohn had told them before how that he which came after him should baptize those with the holy Ghost which then only received the outward forme Mat. 3.11 Then if this be so why may not Infants of Christians now be baptized unto repentance aswell as these But our Anabaptists will have Christ to be the forerunner of Iohn to baptize them first with the holy Ghost and then Iohn shall baptize them with water and so Christ shall prepare the way for Iohn and not Iohn for Christ But the spirit is like the wind and we cannot tell whence it commeth â—â—r whither it goeth John 3.8 That new name written no man knoweth but he that hath it Revel 2.17 Then t were a vaine thing to waiâ—e for that we shall never know in mother so then to children borne of Christian parents we are to doe our duty in baptizing them and let the Lord alone to take his own time to make it effectual to them we must not tye the Lord to convert them to any limited time of their age some the Lord converts in the first houre and some not till the last houre of their life Again it is said when Christ was baptized and went out of the water then the spirit of God descended upon him and a voice from heaven came saying this is my beloved son in whom I am well pleased Mat. 3.16.17 Then if we would see the work of God appear upon our children let us first baptize them and then we may looke for it and not before Seventhly we may take notice of the two Sacraments of the Jewes compared with ours and their agreement together first concerning their Passeover it was required that they should know the thing signified by it and that they should sanctifie and cleanse themselves before they did receive it and when King Hezekiah supposed that some of severall Tribes had not sufficiently prepared themselves and yet had been at that Sacrament he prayed for them saying The good Lord pardon them and the Lord hearkened to Hezekiah and healed the people 2 Chron. 30.18.19.20 And saith Moses concerning some that were defiled and had not cleansed themselves therfore they could not keep the Passover on that day Num. 9.6 Now to this Passover our Lords Supper doth well agree which requires examination and knowledge of the thing signified and a remembrance of the death of Christ till his comming againe 1 Cor. 11. But for the other Sacrament of the Jewes was nothing required of them if so be they were but children of circumcised Jewes and baptisme is come in the place of it why then should more be required of our children then was of the children of the Jewes let them answer if they can But suppose they should require some qualification in our children why may we not answer that children are the heritage of the Lord Psa 127.3 then why should they be kept from this ordinance of baptisme Again children were in the Temple and sang Hosanna to the sonne of David to the astonishment of the Priests and Scribes yet to the great approbation of Jesus Christ who said to the Priests have yee not read that cut of the monthes of babes and sucklings thou hast perfected praise Mat. 21.15 16. Psa 8.2 But doth Christ here acknowledge an Evangelicall perfection to be in the praise of babes and sucklings then who dares to keep them from the ordinance of baptisme Again Christ saith of such is the Kingdome of Heaven then who dares to make question of that which Christ affirmes and he kindly embraced them which he would not have done if they had not beene part of his Kingdom neither could he be deceived because he knew their hearts and he prayed for them Mat. 19.13 and his prayers were alwaies heard Luke 11.42 neither would he pray for the world but only for those that were given
no heresie as a canker may corrupt as also the written word of God which is called the word of faith because by it faith is wrought in the Elect Rom. 10.17 this faith they must defend also But they object that those Kings of Iudah mentioned before who medled in the Church with Reformation and Establishment of Religion that they did it not as Kings but as Types of Christ so that now Christ is come he hath put an end to all such Types and Shadowes but this is a wicked errour for us to exclude any perticular calling that is lawfull especially such an eminent calling as that of the Magistracy from 〈◊〉 any hand in the worke of Reformation and setting up of the true Gnvernment of Jesus Christ amongst us as though that Christ was not then the King of his Church â—swell as now I once demanded of some of the chiefe of them in that way what Christ was to the Church of the Jewes if not their King while those Reformers were living but I was never answered yet But what saith the Lord I have set my King upon the hill of Sion Psal 2.6 The Lord said unto my Lord saith King David Psal 110.1 Yea before the Law was given when Abraham sate in his Tent doore he lift up his eyes and looked and loe three men stood before him but one of them was Christ for said he My Lord if now I have found favour in thy sight passe not away I pray thee from thy servant Gen. 18.2.3 The other two were angels which went to Sodom Chap. 19.1 He appeared often as to Iacob Gen. 32.24.28 Exod. 23.20 Ioshua 5.14.15 He is called the King of Iacob and the King of Israel and wisedome which is Christ saith By me Kings reigne and Princes decree justice By me Princes rule and Nobles yea all the Iudges of the earth Pro. 8.12.15.16 So that then Kings were Gods Deputies on earth aswel as now But will they debar that honourable calling of the Magistracy from having any hand in the worke of Reformation of Religion under the Gospell how will they answer such places as these They shall bring thy sons in their Armes and thy daughters shall be carried upon their shoulders and Kings shall be thy nursing Fathers and Queenes shal be thy nursing Mothers Isa 49.22.23 And saith Paul pray for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty 2 Tim. 2.1.2 Then must we pray that Kings and those in authority may be a meanes to help us to lead a peaceable quiet honest and godly life and then say presently that they have no more to governe us in a godly life than heathen Princes but Kings must read in the Law of God all the dayes of their life that they may learne to feare the Lord their God and keep all the words of this Law and doe them Deut. 17.10 19. If this doth not satisfie see one place more 2 Sam. 22.3 The God of Israel said the Rock of Israel speake to me he that ruleth over men must be just and not only so but ruling in the feare of God If this sufficeth not let them shew whem or where any lawfull calling was debard from the work of Reformation if they cannot then why should this honourable calling be excluded We may read of many callings that put to their hand in repairing the walls of Jerusalem which was a Type of the Church as the Apothecaries Goldsmiths Merchants and others and Rulers that put their hand to the worke and commended but their Nobles are branded for this that they put not their necks to the worke of the Lord see Nehem. 3.5 I grant that Ministers are to informe the Church what is the will of God concerning Reformation but the Church and People are to doe it in obedience to Gods Commandment and the commandment of the Magistrate see both these Ezra 6.14 these were heathen Kings and were they also Types of Christ Again shall heathen Princes have their hand in the worke of Reformation and shall Christian Kings be barred from it shall those without the Covenant and without Grace doe it and shall not Christian Kings and Magistrates being in the Covenant and in the state of grace doe it those that are not blind may see their folly In the next place it wil be demanded whether Magistrates have the same authority in Ecclesiasâ—icall things as in Civill I answer no there be two differences to be marked First in civill causes it ordereth all and executeth all but in Ecclesiasticall it hath power to order al but not to execute theÌ„ the Magistrate indeed ordereth and prescribeth an all but the Min ster is he that executeth in Ecclesiasticall causes Secondly Civill Authority hath power over all the things of men as their words and actions body and goods but not over the things of God as the Word and Sacraments Faith and Conscience and all the graces of Gods spirit wrought in the heart civill power hath no rule over these for saith Christ Give unto God the things of God and unto Cesar the things of Cesar Secondly this authority extenâ—â—eth to all sorts of persons as well Ecclesiasticall as Civill but so as it reacheth not beyond the out ward man it 's to the body life conversation outward things but not to the soul conscience of which God is the only Lord governour Now if it be demanded how many kinds of Civill Government there be I answer it is of three sorts first in one person which is a Monarchie 2. In more then one when the government is in a few States and Peeres this may be called Aristocrificall or a Parliamentary way of government 3. When it lyes in the body of the People this is called a popular governement by one of these three is every Common-wealth governed Here I need not to dispute which of these is the best kind of government for a Christian Common-wealth to be governed by I suppose a populer government is the way to sedition and to Civill wars and mutinies in a Common-wealth and Monarchiall would be a very heavy burden for a free Nation to beare when Reheboam told them he would make their yoake heavy and whip them with Scorpions he almost lost all his Subjects 1 Kings 12.14 Then I conceive a Parliamentary way of government to be most agreeable to Gods word and most comfortable beneficiall to all the people when the three States are assembled the King entring a Covenant with the Lords and Commons representing the whole body of the land Thus all the Elders of Israel came to Hebron and David made a Covenant with them in Hebron before the Lord and they annoynted David King over all Israel 1 Chro. 11.3 And when Joash was annoynted King all the chiefe of the Fathers of Israel came to Jerusalem and all the Congregation made a Covenant with the King in the house of God 2 Chron. 23.2
all the States and Peeres of the Land see Chap. 23.1 2. He indeed is chiefly named because he was the chiefe of them in blood neither did he set up Ioash but helped to maintain his right which was usurped by Athaliah in a word he protected the right heire but could not himselfe depose nor make over the Kingdome unto him hence I conclude that to exempt the Clergie from under the authority of the Civill Magistrate is rebellion Fourthly they object that Kings and Princes of their bounty have granted these priviledges unto them I answer the law of nature acknowledgeth a civill subjection and the law of God straightly commands it saying Let every soule be subject to the higher powers Rom. 13. And put them in mind to be subject to principalities and powers to obey Magistrates and to be ready to every good worke Titus 2.1 Then I conclude hence that no law of any man may offer violence or derogate from either of these Fiftly they object from Ier. 1.10 where the Lord saith I have set thee over Nations and Kingdomes to plant and to pluck up Hence they gather that the Prophets and their Successors are not to be subject unto civill Government I answer the Prophet is set over Nations and Kingdomes but not to governe by the Civill sword but by the sword of the spirit in his mouth and he is to plant and pluck up Kingdomes no otherwise then by declaring that God would plant or pluck them up Sixtly they object from Isa 60.10 That Kings shall come and serve the Church under the new Testament and therefore the Church is not to be subject to Princes but they unto the Church I answer in the Church are two things first the persons of men secondly the things of God Now it is true that Kings are subject to the things of God in the Church as the word and Sacraments to these Ordinances of God no calling is exempted saith Paul our selves are servants for Iesus sake But to the first of these which is the persons of believers to these Kings and Magistrates are not subject but to this very question when some servants were converted when they lived under Infidell Masters they thought themselves by this spiritual calling to be freed from serving their Masters any longer but saith Paul Let every man abide in the same calling wherin he was called art thou called to the state of grace being a servant care not for it yet if thou couldest be freed from serving an Infidel use it rather but if thou canst not here is thy comfort he that is called being a servant is the Lords free-man therfore brethren let every man wherin he is called therein abide with God 1 Cor. 7.20.21.22.24 So a subject being called is not freed of his obedience to Civill Government although he were effectually called under Infidel Governours it is in this case as it is with outward riches the people of God onely have a true right to them all by Christ so that all the riches in the world is theirs all is yours and ye are Christs 1 Cor. 3.21 And what others have they are but usurpers yet beleevers must not presently goe and take these outward things from any man although he be never so wicked So it is with places of Masters or Magistrates although never so wicked yet while they are in it we ought to yeild obedience to them for saith Peter Cervants be subject to your Masters with all feare now marke not onely to the good and gentle but also to the froward 1 Pet. 2.18 Seventhly they object that Kings and Magistrates are as sheep and Ministers are as Pastors and Shepherds therefore say they Kings are under Ministers as the flock is under the Shepherd I answer in the Prophets or Pastors consider two things first their persons secondly their Ministery now in regard of their persons all of them are subject to their Princes and that for conscience sake but in regard of their Ministry Princes and Magistrates are to be subject both when the Word is taught the Sacraments be administred all must submit themselves unto it even as a mean man being a Serjeant may arrest a Baron Earle or Duke neither may they resist him because he commeth with the Princes authority to which he must yeild himselfe though not unto the person of the Serjeant So must Magistrates submit unto Ministers comming not in their owne name but in the name of God and Christ now this must be marked that Magistrates are not simply subject to the Ministry but so far as they teach the word truly and rightly administer the Sacraments the which if they doe not they have power to reforme or depose such ministers as shall faile in their administration and in this regard Magistrates are called Shepherds The Lord saith Cyrus is my shepherd Isa 44.28 Though otherwise he be a sheep so far as he is truly taught by the Minister For they may say to the King and to the Queeno humble your selves Jer. 14.18 And Herod feared John and did many things and heard him gladly Mark 6.20 Thus we see that all men are to submit themselves to the Magistracy or Civil Government and to the positive Lawes of the Land Now the Romish Clergy are not enemies to Civil Government as it is government but as it is in the hand of Civil Magistrates so that their drift is not to put it downe but to remove it from the Magistrates to themselves that they might make all Magistrates their vassals Secondly prophane people doe allow of civil government in their judgment but they would have some liberty to intrench upon it in their practise Thirdly Anunomians and Eanâ—lifts are enemies to the eternall law of God which is the ground and foundation of the civil law which while they take a way the foundation of necessity the whole building must needs fall So they although they wil not openly say that they are enemies to civil government yet by accident they are enemies to it in their way seek to overthrow it 4 the independant people or the Brownists who will have Kings and Rulers and Magistrates to have no hand in matters of religion but all to be servants to the persons of beleevers and so they deny Cesar his due which is to have power over the outward man both of words and actions body and goods although he hath no power over the things of God which are their soules and consciences faith and all the graces of Gods spirit that are wrought in the heart yet we must obey them for conscience sake Rom. 13.5 Not as to bring these things of God under their command but obeying because God commands it even from the heart as to the Lord Col. 3.23 Fiftly the Anabaptists who are absolute enemies to civil government to them 〈◊〉 chiefly intend yet all the the rest doe something dash against civil government and the most of them do expect a time under the Gosoel in
is this to Christ who came to put an end to all darke Types and shadowes and to manifest to the sons of men the infinite goodnes of the Father more clearely then ever it was before Christ is the light of the Gentiles Luke 2.32 Then let us not think that Christ came to deprive our children of that which the children of the Jewes had before his comming Eightly they will object and say that it is no where found that any one Infant was ever baptized by the hand of any of the Apostles I answer although it be not expresly by name set downe by the Evangelists yet it is plainly implyed when it is said that they baptized Lydia and her houshold and the Jaylor and all his Acts 16.15.23 But if all this will not suffice to answer them I reply that by the same argument women may be debard from the other Sacrament the Lords Supper because that we read of none that received it in the Apostles times but if we observe and consider well what the instrution requireth by that we may know to whom the use of the Lords Supper ought to be communicated now the same rule is to be observed in baptisme for when we consider to what end it was ordained we may easily see that it belongs aswel to Infants as to elder folks so that if they be deprived of it the will of Christ is manifestly defrauded then lot us not beleeve their lyes when they say that baptisme of Infants was not in the Apostles times But try the spirits whether they be of God 1 John 4.1 And search the Scripture daily and see whether those things be so Acts 17.11 Ninthly they will object that although Infants were Circumcised yet it will not follow that they should be baptized because that the signs the Covenant are different and also the names of the children For first say they Circumcision was a figure of mortification not of baptisme so I say too that mortification is the thing signified by both hence I conclude that baptisme doth rightly come in the place of Circumcision because that they both do signifie the same thing 2. Whereas they affirm the difference of the Covenant they are forced to wrest the Scriptures with audacious boldnesse and all because they would make them speake a damnable lye which is this They say that the Covenant which God made with Abraham did not exceed this temporal life al the promises therein contained are but for temporall things but if this be so hence it wil follow that the Jewes were only filled with benefits like swine fatted with huskes and so at length did perish with eternal damnation for say they Circumcision was but a litterall signe and the promises thereof were but carnall To this I reply that Hereticks may draw the same inference from baptisme for saith the Apostle we are circumcised in Christ in putting off the body of the sins of the flesh by the Circumcision of Christ and presently he addeth buried with him in baptisme Col. 2.11 12. Thus you see that baptisme is directly in the place of Circumcision and the fulfilling of baptisme is also the fulfilling of Circumcision for they figure unto us both the same thing yet I deny not but the land of Canaan with many temporall blessings was infolded in this promise yet not as the chiefe which was Christ and in him all spirituall and eternall blessings that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the spirit through faith Gal. 3.14 Thus those soule◠murderers do not only seek to murder our little Infants but also the soules of all the Israel of God under the old Testament in saying that Covenant which God made with Abraham was but litterall and all the promises contained in it were but for carnall things 3. They say that in the old Testament they were called the children of Abraham because they carne of him and now none but the faithfull are called Abrahams children therefore say they that carnall Infancy which was by Circumcision grafted into the fellowship of the Covenant figured the Infants of the new Testament which are regenerated by the word of God to immortall life This is a truth but yet it is not the whole truth for as the Serpent beguiled Eve so doth this subtile Sophister seek to seduce those little ones that beleeve in Christ 1. Here you see that he excludes all our Infants from having any right in Christ because saith he the circumcising of Infants and receiving them or ingrafting them into the fellowship of the Covenant signified those under the new Testament which are regenerated by the Word which no Infant can be yet I have proved before that they may have the seeds of faith regeneration wrought in them by the spirit of God although the manner how it is wrought in them be hidden from us then why should he exclude these Infants Again he calls them all carnall Infants that were circumcised before that they manifest themselves so to be not considering that God is able to sanctifie them and to give them the gifts of the holy Ghost from their mothers wombe as I have shewed in Ieremiah Iohn the Baptist Again Abraham was called the Father of the faithfull aswell to Jewes as Christians for when a company of wicked wretches called themselves the children of Abraham saith Christ if ye were the children of Abraham you would do the workes of Abraham Ye are of your father the Divell and the lusts of your father ye will doe John 8.39.44 And Abraham rejoyced to see my day and ye goe about to kill me this did not Abraham vers 56.40 Againe all the faithfull whether Iewes or Gentiles are all joynt heirs with Abraham of the same promises and shall come from the East and West and sit downe with him in the Kingdome of heaven Mat. 8.11 so then by Circumcision the Jewes were taught that God was the author of their salvation by this knowledge their minds were raised to the hope of eternal life they were called Gods peculiar treasure and his purchased people and what can be wanting to them when God hath taken charge of them And Abraham had faith before he received the seale of the righteousnesse of faith that he should be the father of all the faithfull both of circumcision and uncircumcision Rom. 4.10.11 Yet God was pleased particularly to imbrace the seed of Abraham with his mercie and that the same mercy might be the more witnessed to them he gave them the seal of circumcision so like unto this is the Christian Church when the parēts receive the seal of the covenant so must the children also For if the root be holy so are the branches Ro. 11.16 Yea if but one of the parents beleeve the children are holy 1 Cor. 7.14 And are so accounted of God although they be Infants and not yet capable to be converted by the
word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that â—ortification is a continued action all the dayes of our life and the more we â—â—â—â—ease â—n knowledge the more we increase in sorrow Eccle. 1.18 For wee â—ayly find more sin to be mortified and circumcision was not deferred till the â—th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they caÌ„not be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they