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
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
soules may be saved for all that yet it is of very dangerous consequence to slight or contemn any ordinance of God it is damnable of it selfe without repentance There was a law in Israel that the uncircumcised man-child whose flesh of his foreskin is not circumcised that soule shal be cut off from his people the reason is rendred because saith the Lord he hath broken my Covenant Gen. 17.14 Now it was not the Infant that despised or slighted the Covenant but it was the parents that sinned by slighting or despising the ordinance of God and did procure this judgment upon their child also the childe when he came to age refused to be circumcised and so hee broke the Covenant of God and therefore he was cut off from the people and why may not this be a just judgement of God upon the Parents neglect of the ordinance of baptisme which is come in the place of circumcision And if the Lord were so severe with those that were not circumcised which was a heavy burden for Infants to beare see Ezod 4.26 How much more now baptisme is come in the place of it which is far easier But wash and be cleane 2 Kings 5.13 Then let them take heed how they neglect this ordinance of God for when they expect to have them answer for themselves they may justly answer with contempt and despise the ordinance of God and so for ever be cut off from his people and from the visible Church and so by that meanes debard from the ordinary means of salvation For the Lord addeth to his Church daily such as shal be saved Acts 3.47 Yet I grant that place is chiefly to be understood of the Invisible Church into which who soever shall enter being the Kingdome of grace shall without faile come to the Kingdome of glory for ever But except a man be borne of water that is baptized with water he cannot enter into the Kingdom of God here which is the visible Church and he that is entred into it is either in the invisible or in Gods way to it which is nothing else but heaven begun and heaven is nothing else but grace perfected We al with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even by the spirit of the Lord 2 Cor. 3.18 But they will object and say that Infants cannot be knowne to us that they are indeed the children of God and if they be not say they we may not to baptize them I answer the same may be said of men of yeares for we know not certainly whether they be the children of God or no therefore by this argument we may not only exclude Infants from baptisme but men of years yea all sexes and ages from both Sacraments and so admit of none at all into the Church of God But to come a little nearer to them do they beleeve that the patents are the children of God and in Covenant with him then they ought to beleeve the same of their children till they manifest by their wicked life to the contrary For is God the God of the Parents and not the God of their seed this is flat against the tenor of the Covenant Therefore if the child have a right to the Covenant he must needs have a right to the seale of it Secondly they object that Infants have no faith and therefore baptisme is of no use to them I answer they may have the seeds of faith and regeneration although we know it not For without faith it is unpossible to please God Heb. 11.6 And he that beleeveth not shal be damned Mar. 16.16 But howsoever they have an infolded faith because that their parents by their faith receive the promise of God both for themselves and their children so that the faith of the Parents is also the faith of their children And thâ—â—â— to be born of Christian parents and in the Church of Christ is in stead of the profession of faith and so it wil be usefull and profitable for Infants to be baptized Thirdly they will object that Infants know not what is done when they are baptized I answer no more did those Infants that were circumcised yet it was usefull to them and their parents both to have the Covenant sealed unto them and is it not the same also to Christian Infants many benefits come with it it is a meanes to admit them into the fellowship of the visible Church and by that meanes made right members of it For as the Father makes a purchase for himselfe and his children and they being Infants at the time of the sealing of it and so not able to know what was done yet the purchase is not in vaine for them but as those Infants grow to understanding they can rejoyce that they have an interest in their Fathers purchase so will Infants baptized when they come to understanding they will rejoyce in the great love of God that should vouchsafe to take them into Covenant and seale so many gracious promises unto them in the Sacrament of baptisine which will be an engagement to them all their days to endeavour to keepe the conditions of it Fourthly they will object that the weaknesse of the Infant is such that the coldnesse of the water to be dived into it may be the death of the Infant therefore say they it were better to let them grow to more strength and to take the warmnesse of the Summer season rather then to endanger the life of the Infant I answer it is true that dipping the child doth more resemble our spirituall washing for saith the Apostle we are buried with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life If we be planted in the likenesse of his death we shal be in the likenesse of his resurrection Rom. 6.4.5 But there is no necessity of dipping the Infant to endanger the health and life of it in these cold countries when as the word baptizing signifies not only such a washing that is by diving of the body into the water but that also which is by sprinkling water upon it and the Lord saith by the Prophet speaking of these times under the Gospell Then will I sprinkle cleane water upon you and ye shal be cleane from all your silthinesse Ezek. 36.25 Therefore without all question in these cold Countries sprinkling is accepted Again Gods word teacheth modesty see Deu. 23.13.25 â—â— 12.1 Co. 11.6.14 But what modesty were it for a man or woman grown of age to go naked into the water to be baptized whether it be before one man or before the whole congregation saith Paul let all things be done decently 1 Cor. 14.10 Again we are taught to pray the Lord to keep us out of temptation and we have the example of David's fearfull fall into adultery and murder by
this they plead that they are freed by Christ from all obedience to Magistrates I answer the liberty which Christ hath procured us is liberty of conscience and freedome from the power of sin Satan death hell and condemnation and therfore spirituall but not from temporall or civill subjection Sixtly from Ram. 13.8 the Apostle saith owe nothing to any man but love therefore say they no obedience or subjection I answer there be two kinds of debts 1. a civil debt occasioned by contract and bargaining between man and man the second is a debt to which we are all bound by Gods commandement Law or Covenant but this place is to be understood of the first of these so far as lies in our power but we are bound still in subjection and obedience to the latter and besides in this word love is comprehended all manner of duty whatsoever therefore love is the fulfilling of the whole Law For as love to God includes obedience so doth love to man the same Seventhly from Mat. 17.26 Where Christ had demanded before of whom the Kings of the earth take tribute whether of his owne Children or of strangers and Peter answered of strangers to which Christ replied then are the children free From hence they would gather that there is no subjection due to Magistrates because Kings Sonnes are freed from paying Tribute To this I answer that Christ here speaketh of himselfe who was by his birth the heire of the Crown and Kingdome of the Jewes and therefore by right was to pay none neither did he but to avoid offence but how doth this free othermen from their obeciēce to Magistrates Eighthly from these words of Paul Yee are bought with a price be yee not the servants of man 1 Cor. 7.23 I answer the Apostle here doth not free servants from their subjection and obedience to them that are their Masters for saith he Servants obey in all things your Masters according to the flesh Col. 3.22 But they must not make them absolute Lords over their soules and Conciences and the graces of Gods spirit in them these are the things of God Now if our conscience move us to obedience it must be from Gods commandement and not from mans for ye serve the Lord Christ therefore do it heartily but mark how as to the Lord and not to men Col. 3.23 24. Ninthly they object from these words of Christ saving The Kings of the Gentiles exercise Lordship over them and they that exercise authority are called benefactors but ye shall not be so Luke 22.25 But what of this here was a strife among the Disciples which of them should be accounted the greatest and Christ to suppresse their ambition told them that their ministery was not like to Kingdomes in which one man hath preheminence above the rest but how doth this place hinder Magistrates of that subjection which is due unto them It is cleare from hence that although the ministry should be equall that one should not exalt himselfe above another yet it ought to be so in Kingdomes therefore civill Government is warrantable and lawfull Tenthly they object that beleevers are governed by the spirit of God and so are able to governe themselves every way and need not any government of man I answer it is one thing what we doe and another thing what we ought to doe we ought indeed so to live as not to need any governours but we doe not live so yea if beleevers could live so yet were the reason nought for the visible Church containes as well bad as good hypocrites as well as sincere Christians and therefore the best Churches stand in need of Magistracy for the punishment of evill doers for the praise of them that do well yea the Church lying open to the malice of Sathan and wicked men standeth ever in need of Magistracy to protect it by force or warre or otherwise Eleventhly they object that all Christians by the law of God are forbidden to kill and saith the Lord speaking of these times under the Gospell that they shall not hurt nor destroy in all my holy mountaines Isa 11.9 I answer Magistrates in executing justice do not do it of themselves but as they are Deputies to the Lord they do but execute his will Iehosaphat said to the Judges take heed what you do for ye judge not for man but for the Lord 2 Chron. 19.6 Then they doing all things by Gods authority they ought not to beare the sword in vaine Rom. 13.4 Therefore David rehearseth this among the vertues of a King To cut off the wicked of the Land and all the workes of iniquity from the Citie of the Lord Psal 101. This made Moses to forget his meeknesse and David his gentlenesse to doe the justice of the Lord The King that sitteth on the throne of judgement spreadeth his eyes over every evill man Again a wise King scattereth the wicked and bringeth the wheel over them Pro. 20.8.26 Take away the wicked from before the Throne and the Throne shal be established in righteousnesse An evill man seeketh only rebellion therefore a cruel messenger shal be sent against him Pro. 16.12.17.11 Thus you see that magistrates may cut off malefactors by death and yet be free from spilling blood or the breach of that Commandement which saith Thou shalt not kill Nay it is their righteousnesse to cut off the guilty malefactor and by so doing they do keep their own hands pure from the blood that those murderers have shed and on the contrary if they do not they are guilty of most horrible wickednesse yet a Magistrate must take heed that hee doth neither with rigorousnesse of mind wound them that he should heale nor with a superstitious affectation of clemency fall into most cruell gentlenesse 12. But they object that under the Gospell Christians shall turne their swords into Plough shares and their spears into pruning hookes Nation shall not lift up sword against Nation neither shall they learn warre any more Isa 2.4 To this I have given a large answer in that book intituled the Saints Inheritance after the day of judgement when the Saints shall inherit all things but till the day that Christ shall come to judgment wars shall never cease they shall fall by the edge of the sword but when shall this be surely very neare the end when there be signes in the Sun Moon and Stars then they shall see the Son of Man in a cloud with power and great glory but what of this I answer when ye see these things come to passe know ye that the kingdome of God is nigh at hand Lu 21.24.25.27.31 Now will you know when wars shall cease I answer when the Son of Man shall come with power and great glory then is that Kingdome of God at hand in which there shal be no wars but then all that offend shal be gathered out of his Kingdome and cast into the furnace of fire and the righteous shall shine as the sun
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
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
to the ministery of the word Now here it may be demanded how they may know that they are called of God to the ministery of the word I answer they may know it if they find three things in themselves the first is the Testimony of their consciences that they entred not for praise honour or lucre but in the feare of God with a desire to glorifie him and to edisie the Church Secondly a faculty to doe that which they have a desire to doe in this saculty are two things 1. A knowledg of God and of his ways 2. Aptnesse to deliver that which they know The third thing whereby they may know their calling is the ordination of the Church which appeares and gives testimony of their will and abilitie he that hath these things is certainly called of God Now put the case a man wants the first of these three and entred with an evill conscience being carried with ambitious and covetous desires I answer yet his calling still in respect of the Church is good and lawfull and when he repents of his bad conscience it is also accepted of God So then Ministers must have a calling or else they cannot preach for saith Paul how shall they preach except they be sent Rom. 10.14.15 No man ought to take that honour upon himselfe but he that is called of God as Aaron was Heb. 5.4 Vzzah was smitten with death for but touching the Arke although his intent was but to stay it from from falling 2 Sam. 6.7 And the men of Bethshemesh were slaine for but looking into the Arke without a calling fifty thousand 1 Sam. 6.19 therefore the Apostles in the front of their Epistles declare their calling This might convince our phantastical Anabaptists who think that any man may preach that will without any speciall calling and they alledge for their purpose that the house of Stephanus addicted themselves to the ministery of the Saints 1 Cor. 16.15 I answer the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints in the purpose and resolution of their hearts of all gifts they desired to prophesie yet these desires did not make them Ministers except God were pleased to furnish them with gifts and they ordained by the Church but till then they must give me leave to put it out of my beliefe that they were Ministers Again they alledge that all Christians are Kings and Priests and the office of the Priest is to teach I answer we are spiritual Kings over our owne corruptions in this world For grace reignes through righteousnesse unto eternall life through Iesus Christ Rom. 5.21 And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But when iniquity shall have amend and the Saints are freed from sin Rom. 6.7 they shall inherite all things Revel 21.7 In stead of reigning over their corruptions they shall reigne over all the creatures when they are again restored to their first perfection as Adam did in his innocency Gen. 1.26 The second Adam will restore them to us perfect againe at the day of judgement being purified by fire at that day For he hath made us Kings and Priests and we shall reigne on the earth Revel 5.10 And being Priests when the sacrifice of player shall cease being in full fruition yet we shall offer the sacrifice of praise to God continually Heb. 13.15 I heard a great voice of much peoole in Heaven saying Hallelujah salvation and glory and honour and power unto the Lord our God Revel 19.1 But this shall be when all teaching ceaseth when all the â—ares that did offend are cast into the furnace of fire and there are none but Saints Then they shall not need to teach every one his neighbour saying know the Lord for they shall all know me saith the Lord Jer. 31.34 Whether there be prophesies they shall faile 1 Cor. 13.8 Now teaching more properly belongs to the Propheticall office then to the Priesthood Every man ought to covet the best gifts and desire to prophesie 1 Cor. 12.31 14.1.5 â—9 And thus Moses wished that all the Lords people were Prophets Numb 11.29 but neither Moses nor Paul desired that all were Priests to offer sacrifice Vzziah went into the Temple to burne incense upon the Altar of incense but the Priests said to the King it pertaineth not to thee to burne Incense and the Lord smote him with Leprosie 2. Chro. 27.16.18.19 But all might prophesie or teach so that they keep within their bounds and limits appointed them that is their owne Families Fathers may teach their children and Masters their servants they may command to keep the Sabbath all within their gates but we being spiritual Priests maketh nothing to prove that all may teach publiquely Thirdly they alledge that the power of the keyes is given to the Church I answer that it is so yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word So then none are to meddle in the Ministery but they that have a lawfull calling thereunto Now it belongs to God alone to call men to the ministery Paul an Apostle not of men nor by men but by Iesus Christ Gal 1.1 The Father thrusts forth labourers into the harvest Mat. 9.38 And the Son gives pastors and teachers Ephes 4.11 And the holy Ghost makes overseers Acts 20.28 And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called Now they are called three waies first by men and not by God thus all false teachers are called Secondly when God calleth men by the ministery of men thus are all ordinary Ministers of the word called Thirdly when men are called not by men but by Christ immediately and so Paul and all the Apostles were called Now this last manner of calling being extraordinary ceased with the Apostles they were not only called immediately but they were inspired immediately and ayded with an infallible assistance of Gods spirit of all this they had promises Mat. 10.19.20 Luke 10.16 But now the ordinary way to furnish them with gifts is the Schooles of the Prophets and if it please the Lord to sanctifie those gifts and to give them a willing heart to doe service in the Church to the glory of God and they have a lawfull ordination by the Church this is the doore of the sheep-fold and he that thus enters into the fold of Christ is a true shepherd of the sheep neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him Acts 20.28 So then it is not for men of other callings He that warreth in this warfare must not intangle himselfe with the affaires of this life 2 Tim. 2.4 And saith the Apostle It is not reason that we
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