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A52051 A sermon of the baptizing of infants preached in the Abbey-Church at Westminster at the morning lecture, appointed by the honorable House of Commons / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. 1644 (1644) Wing M774; ESTC R876 44,378 66

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holy that is the Fathers holy accepted in Covenant with God the children beloved for their fathers sake and when the vaile of unbeliefe shall be taken away the children and their posterity shall be taken in againe because beloved for their fathers sakes Now then if our graffing in be answerable to theirs in all or any of these three particulars we and our children are graffed in together Ob. But here is no mention made of our Infants graffing in Answ. We must not teach the Lord to speake but with reverence search out his meaning there is no mention made of casting out the Jew●sh Infants neither here nor elsewhere when he speakes of taking away the kingdome of God from them and giving it to the Gentiles who would bring forth fruit no mention of the infants of the one or of the other but the one and the other for these outward dispensations are comprehended in their parents as the branches in the root the infants of the godly in their parents according to the tenor of his mercy the infants of the wicked in their parents according to the tenor of his justice And yet plainer if plainer may be is that speech of the Apostle in 1 Corinth 7.14 The unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the husband else were your children uncleane but now they are holy the plaine scope and meaning whereof is this the beleeving Corinthians among other cases of conscience which they had sent to the Apostle for his resolution of had written this for one whether it were lawfull for them who were converted still to retaine their infidell wives or husbands their doubt seemes to arise from the Law of God which was in force to the Nation of the Jewes God had not onely forbidden such marriages to his people but in Ezra's time they put away not onely their wives but all the children that were borne of them as not belonging to the Common-wealth of Israel and it was done according to the Law and that Law was not a particular Edict which they did agree upon but according to the standing Law of Moses which that word there used signifieth and in Nehemiahs time the children who were borne of such marriages were accounted a Mungrell kind whom Nehemiah cursed Now hereupon these Corinthians doubted whether their children as well as their wives were not to be accounted uncleane and so to be put away according to those examples to which the Apostle answers No they were not to be put away Upon what speciall reason soever that Law was in force to the Jewes beleeving Christians were not in that condition the unbeleeving wife was sanctified in the beleeving husband quoad hoc so farre as to bring forth an holy seed were it with them as when both of them were unbeleevers so that neither of them had a prerogative to entitle their children to the Covenant of grace their children would be an uncleane Progeny or were the children to be reckoned in the condition of the worser parent so that the unbeleever could contribute more to Paganisme then the beleever to Christianity it were so likewise but the case is otherwise the beleeving husband hath by Gods ordinance a sanctified use of his unbeleeving wife so as by Gods speciall promise made to beleevers and their seed they were invested in and to the most spirituall end of Marriage the continuance of a holy seed wherein the Church is to be propagated to the worlds end and the case is here in Relation to the posterity for spirituall priviledges as in other marriages for civill priviledges as suppose a Prince or Nobleman marry with a woman of base or meane birth though in generall it be true that the children of those that be base are borne base as well as the children of Nobles are borne Noble yet here the issue hath honour from the Father and is not accounted base by the basenesse of the Mother This I take to be the plaine meaning of the Apostles answer But because the Anabaptists doe very much indeavour to weaken the evidence of this Argument I shall indeavour to cleare it from their exceptions They utterly deny that this place is meant of any Federall holinesse but of legitimation which they call civill holinesse and so interpret the Corinthians doubt to bee whether their marriage with Unbeleevers were not now a nullity and their children thereupon to bee spurious illegitimate or Bastards and the Apostles answer to bee that because the unbeleeving wife is sanctified to the beleeving husband that is their marriage remaines lawfull therefore their children are not spurious but lawfully begotten But that this cannot be the meaning I clearly prove by these foure Arguments First uncleannesse and holinesse when opposed one to the other are never taken for civilly lawfull uncleannesse indeed when opposed to cleannesse may be taken in severall senses an uncleane vessell an uncleane cloath an uncleane garment when opposed to cleane may signifie nothing but dirty or spotted but when uncleannesse is opposed to holinesse it is alwaies taken in a sacred sense referring to a Tabernacle use to a right of admission into or use in the Tabernacle or Temple which were types to us of the visible Church and holinesse is alwaies taken for a separation of persons or things from common to sacred uses Even the meats and drinkes of beleevers sanctified to them serve for a religious end and use even to refresh them who are the Temples of the Holy Ghost so that they have not onely a lawfull but an holy use of their meat and drinke which Unbeleevers have not to whom yet their meat and drinke is civilly lawfull And whereas some say 1 Thess. 4.3 4 5. that chastity a morall vertue found among Heathens is called by the name of Sanctification Let every one possesse his vessell not in the lust of concupisence but in sanctification and honour I Answer Chastity among Heathens is never called Sanctification but among Beleevers it may well bee called so being a part of the new creation a branch of their sanctification wrought by the Spirit of God a part of the inward adorning of the Temple of the holy Ghost So that the meaning cannot be your children are holy that is now they are not Bastards but rather whereas before both you and they were uncleane and might have nothing to doe with the Temple of God now both you and your Children are a holy seed according as was shewed to Peter in his vision where God shewed him that the Gentiles formerly no better then uncleane beasts and creeping things should upon their conversion to Christ bee no longer esteemed common or defiled Secondly this being so had this beene the meaning else were your Children uncleane but now they are holy else had your children been Bastards but now they are legitimate the Apostles answer had not been true because then if one
Covenant and you left at liberty for your part that he should love you and you hate him that he should bee your God and you remain the Devils servant that he should provide Heaven for you and you walk in the way which leads to Hell O how much are you deceived I tell you he hath sworn the contrary he hath heaped up tribulation and wrath for every soule which doth evill for the Jew first for the baptized first and you will one day find that it had been better you had never lived in his house nor been trained up under his Covenant then thus to profane it and make the blood of it as an unholy thing This great priviledge should ingage us all for time to come to make our Baptism a continual motive to an answerable conversation to live as men who are dead unto sinne and alive unto God to account that it ought to bee as strange to see a baptized man walke in a sinfull course as to see a Spectrum a walking Ghost Wee are buried with Christ in Baptisme and how can wee who are dead to sinne live any longer therein We are planted into his family made his Children have his Spirit dwelling in us yea thereby made one with Christ All this we lay claim to by our Baptism shall not this inforce us to live answerably Luther tels a Story of a gracious Virgin who used to get the victory over Satan when he tempted her to any sinne Satan I may not doe it Baptizata sum I am Baptized and must walk accordingly So should we argue Let base persons live basely noble and generous men must live nobly let Turkes and Pagans live wickedly the holy seed must live holily and righteously keepe it daily in thy thoughts what thy Baptism ingageth thee unto and that if thou walk otherwise it will rise up extreamly to aggravate thy condemnation in the last day It was a custome in the latter end of the Primitive times That such as were baptized did weare a white Stole a humane Ceremony to signifie their purity of life which the baptized was to lead Fulgentes animas vestis quoque candida signat Now there was one Elpidophorus who after his baptism turned a persecutor Muritta the Minister who baptized him brought forth in publick the white Stole which Elpidophorus had worn at his Baptism and cryed unto him O Elpidophorus this Stole doe I keep against thy comming to Judgement to testifie thy Apostasie from Christ doe thou in like manner assure thy selfe the very Font wherein thou wast baptized the Register wherein thy Name is recorded will rise up against thee if thou lead not a holy life The Covenant is holy the Seale is holy let these provoke thee to study to be holy yea to draw holinesse from them Consider what I say And the Lord give you understanding in all things FJNIS ERRATA P. 22. l. 1. for legitimate r. illegitimate p. 39. l. 4. r. had he intended The Question stated The Infants of Beleevers ought to bee Baptized The Primitive Church owned it When the Sect of the Anabaptists began Niceph. 12.35 Niceph. 12.30 And the danger of their opinions First Argument they are under the Covenant of grace and therefore must have the seale of the Covenant This Argument made good by five Conclusions 1. Conclusion The Covenant of grace alwaies the same for substance Wherein lies the substance of the Covenant Gen. 17.1 c. Gal. 3.15 Rom. 4.3 Iohn 8.56 Gal. 3.6 Gen. 17.1 Gen. 18.19 Gal 3.17.19 Though not the same for manner of administration 2 King 17.18 Heb. 3.11.4 5 8. Heb. 3.17 18 19. with 4.2 Lev. 20.2 c. 26.36 Deut. 10.12.13 with 11.1.8 9 22. c. 1 Cor. 10.5 6 7. The Identis of the Covenant to Jewes and Gentiles proved Jerem. 31.33 Esa. 59.21 Joel 2.32 Luke 1 54. c. Luke 2.31 Mat. 21.41.43 Rom. 11. Gal. 3.8.14 15 16. Ephe. 2.13 c. Rom. 10.3 Gal. 4.29 2 Conclusion Infants taken into Covenant with their Parents Hosea 2.2 Exod. 12 48 49. Act. 2.38 39. opened and cleared Luke 19. Object Answ. Object Answ. 3. Rom. 11.16 opened 1 Cor. 7.14 opened and vindicated Ezra 10.4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nehem. 13.24 c. Mal. 2.15 1. Argument Because uncleannesse and holinesse no where taken for civilly lawfull 1 Tim. 4.5 Object Answ. Acts 10. 2. Argument The Apostles answer had not contained a truth 3. Argument Nor had the Apostles argument had any reason in it if interpreted as they would have it 4. Argument Nor could have satisfied their doubt Deut. 23.2 Esa. 56.3 4. Acts 8.27 Object Answer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Greek preposition signifying to as well as in as Gal. 1.16 2 Pet. 1.5 Act. 4.12 1 Cor. 7.15 2. Object Answ. Reason why God will have such Infants accounted his Eccles. 2 7. 3. Conclusion Col. 2.11 12. opened Gal. 5.3 4 Conclusiun Gen. 17. Exod. 12.48 Object Gen. 17.18 19 20 21. Answ. Rom 4.11 Deut. 32.8 Lev. 25.13 c. 5 Conclusion Heb. 8.6 2 Cor. 3.10 Gal. 4.1 c. Object Answ. Object Wee want a command and example Answer Though there be no expresse command or example Which is not necessary Yet by good consequence we have command for it Both in the command given to Abraham which reacheth us And in Mat. 28 19. opened and explained Fumb. 14.31 Nehem 10.28 Object Answ. Math 10 42. Mark 9 41. Matth. 18.5 Act 2.38 39. 2. Argument Act. 10.47 11.17 Mark 10. 1 Cor. 7.14 Mark 10.14 Luk. 18 17. Matth 3. 1 Cor. 12 13. Gal. 3.27 Tit. 3.5 Mark 1.3 Object 1. Answ. Object 2. Answer Mark 16.16 Object 3. Answ. Object 4. 1 Pet. 3.21 Answ. Heb. 7.22 Object 6. Answ. Exod. 12.3 4 26 27. 1 Cor. 11. Application First for reproof of the Anabaptists 1 Sam 1. Mat. 2 16. Ephe. 2 1● Psal. 131.8 9. 2. Vse To Parents First for their comfort 2 Sam. 7. Esa. 16. Ezek. 16.5 2. For their duty to provoke thē to be ashamed for their carelesnesse c. in time past Ezek. 16.20 Psal. 106.37 Exod. 2.19 And to nurse them up for Christ in time to come Praying for them Ioel 2.16 2 Tim. 1 5.3.15 Prov. 4.2 3. To all baptitized ones for comfort when they beleeve and repent To humble such as walke unworthy of this priviledge Col. 2.12 To provoke to a holy life for time to come