not for the use and inâ—…ruction of infants in infancy in the way of life the Scriptures were given as a coppy of the testament and the will of God concerning men and women to declare to them what he requires of them and in what way he would have them to wait upon him in order to the attaining of that salvation he hath purchased by the blood of Christ and will freely confer on them for his sake viz. the way of faith repentance baptism supplication submission self-denial obedience both active and passive perseverance therein to the end and in a word attendance to the law of Christ the voice of that prophet that he hath now raised up in all things or else to have no part among his people from all which conditions and performances I say from every of them as well as any one of them from believing as well as obeying in baptism or any other part of his will or any other works of God under the Gospel among which belief is a chief one Iohn 6. 28. 29. little infants as being yet uncapable subjects to obey in any of these are universally exempred in their infancy otherwise I dare a vouch no dying infants in the world shall ever be saved for can they do any of these things in infancy so such as are to be baptized are called to do Act. 22. 16. and who ever so doth shall be saved and whoever doth not shall perish Ier. 10. 25 if the way wherein men are to be saved must be walkt in by all infants too in order to their salvation then wo to all infants that die in non-age for alas how shall infants call on him in whom they have not believed and how shall they believe in him of whom they have not yet heard and how shall they hear without a Preacher and who can preach to them before they can understand Rom. 10. 14. 15. so then they cannot believe for faith cometh by hearing and hearing by the word of God some way or other outwardly as well as inwardly 〈◊〉 Babist The spirit here speaks de subjecto capaci onely viz of the way how men come by faith and not of the way wherein infants have it and t is confest that faith in adultis in them that are capable to hear and understand is begotten by this means of hearing but not so in infants who cannot hear the spirit is not tyed to work by means in little infants to the bringing of them to the faith as â—…e doth in men but without the outward hearing of the word he works faith in little children Baptist. This same that you now say fits us very well to you ward again when you say justification comes by faith for we grant that adultis to them that are capable to act faith justification comes by faith nor shall they by any means obtain it who are capable to believe and yet believe not but not so to infants who cannot believe the spirit is not tied to work by means in little infants to the justification or bringing of them to salvation as he doth in men but by the righteousnesse of Christ imputed without obedience in baptism or faith either he saves them in nonage and farther that they cannot believe which is properly as I shewed before not onely to have but act faith in Christ your selves tell us saying they have not the use the second act the exercise the fruit of it and so do not believe and so must according to your sense of Scripture if the word speak of them be cast into the lake of fire Rev. 21. 8. but further grant they could have faith in both the habit and act of it also yet can they not obey Christ in other things which are required necessarily to salvation in the word of the Gospel at least concomitanter et consecutivè as well as faith it self they cannot hear Christs voice in all things they cannot confess Christ before men nor to be come in the flesh they have not crucified the flesh with the affections and lusts of it they cannot deny themselves and take up their cross and follow Christ nor hate father and mother and life for him nor keep his commandments nor abide in his Doctrine and many such like things all which the Gospel saies as universally whosoever doth not as well as whosoever believes not cannot be his disciple Mat. 18. Luke 14. Is not Christs Gal. 5. 24. hath not God 2 Iohn 9. is a lyâ—…r and shall not enter into the holy City 1 Iohn 2. 4. Rev. 21. 27. 22. 14. 15. is a deceiver and an Antichrist 2 Iohn 7. shall be denyed by Christ yea punished with everlasting destruction from the presence of Christ for non obedience to the Gospel 2 Thes. 1. 6. so that if the Scriptures speaking of the waies and means of salvation be to be understood as the terms and conditions on which dying infants shall be saved as well as men and without which they must be damned then all dying infants must perish contrary to your sense of Mat. 18. 14. who take the little ones there for infants for it s said there it is the will of my Father that not one of these little ones should perish put the case therefore that infants could believe yet their case would be little the better as to salvation so long as still they must be short of shewing their faith by other good works without which faith is not saving nor worth a straw for what would it profit if infants could go so far as to say they have faith and yet have not works can faith save them Iâ—…m 2. 14. 26. no its dead and helpless for as the body without the spirit is dead so faith without works is dead also Therefore the body of Scripture is to be understood as spoken concerning men and women and the means and way of their salvation and noâ—… of infants Babist Yea when the word speaks of works of holiness self denyal suffering mercy c. as the way to life which infants cannot do it excepts them from the doing thereof as no capable subject and not from the salvation nevertheless nâ—…r yet doth it except infants when it speaks of faith Baptist. Is not faith a work as well as repentance and the rest yea the main and principal work of the Law of Christ i. e. the Gospel Iohn 6. 28. 29. Secondly is it not as difficult a work for infants to believe in Christ as to obey Christs voice in other things and are they not still as uncapable a subject to do that as to do any more things that are required why then not exempted from that for the sake of their incapacity as well as from other things Thirdly if the spirit doth go extraordinary waies to work at all about the salvation of infants as you must confess he must and brings them to it without and besides the ordinary means he brings men by why will you tie and limit
do while you do that at last cast which had you done at first you had saved your selves a deal of hurt which you have done your selves by circumlocuting so long in way of proving the very Minor proposition of that last Argument which Reason urged against you viz. that Christians children are not more inclined to actions of faith then those of infidels for at last you fall flatly as your safest way to deny that Minor and assert contrarily thereto that children of Christians are more inclined to holy actions then other children which if it be true First how grosly do you contradict that you say in the lines above where you seem to grant that there may be more inclinablenesse in infidels children and promptnesse to holy actions then in Christians Secondly I wonder how you come to be experienced in it for if you Clergie men be all Christians and so you are in your own account your children excepting some that by the breeding you give them grow up to the same stamp of Christianity you print upon them do for all their native holy inclinations not seldome prove the lewdest and rudest of any mens children in a Countrey for not onely through the Priests and Prophets own practise but from their posterity too oft times prophaness goes out into all the world or else the Popes had never filled it with iniquitie as they have done The next objection of Reason is as followes Review 7. Faith comes by hearing Little children cannot hear must lesse understand Ergo they have no faith They might also conclude they have no faculty of understanding neither for that comes by hearing but infants have an hearing the spirit opens their ears he must do it in adultis or for all their hearing they will never believe He is not tyed to means though we are without the outward hearings of the Word he works faith in little children The manner of his working is miraculous as it is in the conversion of every soul enough hath been said to that before nor ought it to be objected if miraculous then not ordinary for the work of the spirit in the conversion of men is both Re-Review Had Reason had the managing representing and writing of this Argument her self she would not have set it down in so weak absurd and silly a manner as Reasonlesse hath done it in in this place Reason never held such a thing yet as is asserted in this Minor viz. that children cannot hear much lesse understand for abstract hearing from understanding and take these two in sensu diviso as you do here and children can hear but in sensu composito they cannot it cannot rationally nor truly be said they cannot so much as hear much lesse understand but they cannot hear so as to understand or they cannot hear understandingly as those must that hear in order to believing and whose faith comes by hearing a hearing t is true infants have for they are not destitute of that sense more then of seeing and the rest Auriculas Asini quis non habet the same hearing that an Asse horse or other bruit beast hath which is only the sound of words without the knowledge of the sense who hath not save he that is deaf but the hearing they have is neither such as Paul speaks of there nor yet that heating you say they have viz. an inward hearing of the voice of Christ and the spirit opening their ears so as to make them learn things as adult ones do that is a meer figment of your own fancies besides if they had such an internal hearing as you dream of what were that to the matter in hand or to the answering the objection that is grounded upon the alledged Scripture which speaks not of an inward but an outward hearing the word of God preached as that by which faith is begotten and without which it cannot come out of which outward way and meanes if persons be brought to believe as usually as by it and so it must needs be if little infants believe by the understanding of certain secret whisperings and teachings within the spirit would not have spoken of it as such an unpossible case as he doth in saying how can they believe on him of whom they have not heard and how hear without a Preacher But say you that is the usual means by which faith is begotten in adult ones but the spirit is not tyed to meanes though we are he works faith in little children without the outward hearing of the word Is it so Sirs that the spirit is not tyed to work by means in little children in the same cases wherein he works by means in men and women I wonder then that you whose opinion this is should be so forgetful as to teach quite contrary to your own tenet for verily of all the men that are I know none that limit the spirit and tie him to means in his dealings with little infants like unto your selves As for us we own this position fully and to a tittle viz. that what God acts at all for infants he acts without meanes as to their salvation but as for your selves you own and disclaim this by turnes according as it seems to serve your own turnes so far as to hold it helpes to hold up your monstrous odd opinion of infants faith which hath no footing at all in Scripture you inwardly entertain it and outwardly proclaim it for undoubted truth but when you find it makes against you then t is no other then a figment of the Anabaptists for when we tell you there is no right to baptism without faith but infants cannot believe because faith comes by hearing understandingly the word preached which infants cannot do then such of you as Rantize infants on such a sottish supposition as their having faith in themselves excuse the matter thus viz. The spirit is not tied to means nor to the outward way of hearing the word so but that though he begets men to faith that way and by that means yet he begets infants to believe without it and such of you as ashamed to assert that the infants themselves have faith do Rantize them on the fathers faith without their own excuse the matter thus viz. The spirit is not bound to admit infants to baptism in that same way wherein he admits men viz. the way of faith but admits infants to have right to it without that outward means of believing But when we tell you faith and baptism are the way wherein and the outward means by which the spirit justifies and saves men and women but without this outward way of faith and baptism he can and doth save dying infants and that the spirit is not tied to the same means of belief and baptism in the justifying and saving infants through Christ by which and which onely he saves men then you plainly disclaim what you proclaimd for truth before viz. the spirit is not tied to means in infants but
example is also hinted in your Review p. 16. of your Pamphlet just before to this effect viz. Iohn had the holy spirit from the womb therefore children have it and being answered to that thus viz. Ex puris negativis et particularibus nihil sequitur universale claps in this consequence to close up his discourse with viz. It doth not appear to you that children have not the spirit as much as to say they may for ought you know have the holy spirit therefore they have it To whom 't was repli'd that it would not follow that I was at Canterbury such a day because it did not appear to him that I was not and this as I remember though your Account doth very freely forget all this but I hope you will remember to be asham'd on 't was the very period of that mans Disputation with me saving what he added after in his recapitulatory moderation and after that in other emergent conferences with me and others to whose non-sequiturs as I have in faithfulness set down what I returned then so pace vestrâ I say thus much more now viz. that if I should go about to prove from the Possibility of things to be so or so or from their non-appearance to be not so though not yet appearing to be so that therefore they are so viz. more worlds then one or another world of men in the moon or as he from the particular case of Iohn Baptist to other infants so I should syllogize from the particular and extraordinary case of Balaams Ass to other creatures of that kind viz. Balaams Ass by a special power of God upon him did speak and reprove the madâ—…ess of the Prophet therefore very Asses can speak plain enough to reprove the madness of the Priests though I have learn'd Christ better then to record him as such a one for the like deduction yet I know who have so well learn'd the Featlaean language that in their Account I should have been an Ass for my labor Secondly and this I told you then too but your Account had no mind to mention what makes against you Tum dâ—…mum i. e. proprie et quoà d nos dicuntur res fieri cum incipiunt patefieri then things as to us are when they appear and not before and to talk de non entibus et non apparentibus is one as frivolous as the other yet such lazy learning and lowzy logick is at Rome with the infatuated Pope and such of his Creatures as trouble themselves so much about Tyth that they have no time to study Truth nor understand either sense or reason that whilst wise men indeed whose wisdome is not as theirs is already turn'd into foolishnese do argue from the Appearings of things to be to their being from the evidence that they are to their existence they magisterially impose things to be received as truth because Ipse Dixit and both assert them to be and make men believe they appear plain enough so to be when their say so shews them though no inquisitive sincere self-denying Christian can in the word find either how or where of but a very little better stamp is your way of arguing here who being hous'd by custom under a cloudy confidence that insants have the holy spirit will needs have it appear whether it doth or no but for my part it appears not yet to me yea I reply Secondly to this part of your Report that I did indeed then say as you have here truly related that it could not be made appear that Infants have the holy spirit to the making of them subjects of baptism yea I testifie the same still that it cannot notwithstanding all your undertakings which of what little force they are to such a purpose I shall try more at large when I handle your Account over again not as an Account but as your Argumentation for Infants having the holy spirit and so right to baptism Nevertheless Thirdly that I acknowledged any such thing as this in the least that the Scriptures above named did seem so much as to intimate such a matter as that infants might have the holy spirit as it had been most contradictory to that which here you say I said immediately after it and is most contrary to my Judgement to this present so I deny it disclaim it and testifie again it as another of your abominable abuses of your selves my self and the world into which you have feigned forth this Account and as an opinion that neither then or ever since nor everbefore since I found the way of truth hath had the least entertainment within my bosom And so I pass on to your other juggles among which Nigro Carbone notandum est this would not be let slip without a Selah in that some few lines below this you relate thus Report That my Answer was that in Scripture children were indefinitely taken but concerning this or that particular child no proof could be made Reply Which thing I confess I said yet take notice I must how you let slip your memories being willfully weak as I find them very often to be something more of my then speech which had you not declined to set down would have shewed a little more plainly and yet its prety plain as t is but hardly quite so plain as the nose on a mans face how you strike quite besides the iron stear to a wrong point and in your following undertaking upon that my Answer stickle clearly to another purpose then that proposed by me for my speech was not concernng this or that particular child only but of this or that particular child above another viz. proof could not be made of this child in its infancy suppose a believers more than of a Heathens if one of these and one of those be lookt on together whereupon also I then added but you have absented it in your Account that if two Infants viz. a believers and an unbelievers as yet unknown which is which should be presented to you whereof but one secundum to o Sacerdos may be baptized It would put you very shrewdly to it to disceâ—… of your selves which of the two is the believers Infant by any more manifestation of the spirit in it than in the other yea I now tell you over again that such a presentment would fumble and puzzle both the Priest and his whole Parish to find the Spirit more in one infant then in all but you have omitted all this least it should do you too much right and too much lay open the rottenness of your Principles and yet you have set down enough to shew to any clear capacitie how you syllogiz'd besides the business I ingaged you in my speech to speak to as well as meerly bawbled in the very business you found your selves yea how odly did you shuffle over the thing you undertook to make Appear shewing not an inch more of ground to prove it in one or two or three little Infants
place though he doth not drop out o th' clouds or slide down thither from the moon that worthy friend and beloved Brother under which name I the rather own him here because I had a letter from a prime one of your Party that speaks somewhat scoffingly of that compellaton and besides though with Dr. Featly and his faction he is one of the Clergy of Laicks and an Apron Levite yet as his name is Temple-man so I take him to be a better Church-man then many a one who for not troubling his people with too much truth goes under the Denomination of a good one this man I dare say as far as he said he came by accident so farre he came by accident as he said and this proves your hearsay for its like so you had what you here say to be Heresie if an erring from the truth may as I know not why not be so stiled in civill matters as well as spirituall And this conducts me to another figment wherein you father as false a thing upon my self as any of those you feâ—…ned of me before which is at the bottom of that discourse which you record as passing between your selves and him concerning justification of Dying infants whether it be by faith or without it in which discourse though the folly of your opinion in that point and truth of his which is also mine namely that dying Infants are justified without faith I shall shew in due time and place yet I cannot but take notice by the war before I speak of that which more concerns my self of some Legerdemain and illogicall dealings of yours with him Report Reporting him asserting thus viz that there may be justification which is not by faith you report your selves replying thus page 9 that it is the grossest piece of Popery to hold â—…ustification by works and not by faith onely and the greatest controversie between them and Protestants Reply What shameful Sophistryâ—…ave â—…ave you shewn here in foisting in a foolâ—…sh phrase and term that was neither used nor touched on by him in any of his fore-going speeches nor yet in that which your reply most immediately relates to viz. Iustification by works whereas you know well enough even as well as he and I and the rest that were there for your wits could not be so far gone a wool-gathering as to need Hellebor here that he neither spake nor meant of Iustification by works whether without faith or with it but of the Iustification of Infants without either faith or works neither of which as your selves confess they are in infancy capable to act although you say but if a man will not believe you he may chuse for there 's neither Scripture sense nor reason for it they have the habit this I say again you know to be the sence of such as you call Anabaptists witness your selves in two places viz. p. 8. where you give account of our opinion thus viz That way of the presentment of the righteousness of Christ without faith is a figment of the Anabaptists also p. 15. thus the adversaries are put to theirshifts to find out a new way for the salvation of infants dying in their minority viz. the presentment of the satisfaction of Christ without faith in both which places you give the world to understand that you know our opinion to be that infants are justified by neither works nor faith which is a work but if at all by that which your selves hold is the material cause of the justification of men that act faith and of whom they being capable to act faith it is required as instrumentall viz. the righteousness of Christ secondly you know that this opinion is farther off and more flatly contradictory to that Popery that holds Iustification by works then yours can possibly be found to be for the very Iesuits may have some colour for saying that you say the same with them whilst their Tenet is justification by works yours by faith which say they and truely too is a work theirs by faith and works concurrent yours by faith that hath works concomitant and necessarily consequent thereunto between which two doctrines neither of which need be so much condemned each by other for ought I find as they are provided that all merit on our part be cashiered for there Rome errs besides us all for you will find them both true in the end viz. that both are instrumentally subservient and not either of them alone to the justification of not Infants but men and women of whom both as well as one are required in order unto life beâ—…ween which two I say there 's not so vast a difference as you deem there is much less so great as is between these viz. Iustification by works and faith both which is that of the Papists and Iustification without either faith or works which is that of ours when we speak of justification with reference to infants only for between these there 's not the least colour of coincidence yet this was that justification that Inquirer spake of viz. of Infants by Christ without faith or any other work either which you know is no part of Popery yet first you reply besides the business which he spake to and define it gross Popery to hold justification by works as if he had held it yea secondly which is worse and down-rightly injurious you are not ashamed to tell-tale him to the world in the words below that he fell into this popery and that for asserting of a Iustification of Infants so farr as they need any neither by faith nor works but Christ without either so much as instrumentall on their part then which you see nothing more fully contradicts it if ye were blind indeed you had not fin'd so much in this but sure you cannot but see how you shuffle therefore without repentance your sin remaineth Another thing I take notice of by the way as I travel toward that fiction I mention above as referring to my self is this Report That when the quere was put to you by the inquirer as you call him what need infants have of being justifyed at all since they have no original sin which whether it were put for satisfaction in the thing or meerly to hear how readily you would resolve it I cannot say you bring in one of the Ministers in the name of the rest crying out as before of Popery so now of Pelagianism and that he had not heard so much Heresie in so few words that the inquirer should take heed how he vented himself in publique hereafter for it became him to suspect himself least God had given him over to the Spirit of error and to another that out of the body of the Congregation replyed That that way which you the Ministers called Heresie so wershipt they God you go on still in the old tone thus that you were sorry to hear him profess himself a Papist and a Pelagian in saying he worshipt God that way and
in hearts houses Towns and Countries as when Christ came to Ierusalem all was in an uproar and when Paul came with his Gospel to Ephesus Athens Iconium Lystra Derbe lewd fellows of the baser sort were set on by others to raise tumults for truth tormented them into rage thus we often judge of Causes as good or bad right or wrong by the effects that slow from them but to reason upon a cause as good or ill true or false right or wrong according to the might or meaness the abilities or defects of the persons that stand up for it is the right way to wrong it indeed sith the Antichristian cause hath the mighty wise and prudent Priests and Potentates of the world for its Patrons when the poor only for the most part receive Christs Gospell and the strength that God ordains in defence thereof against the persecutor is the mouths of Babes and Sucklings Causes are to be rejected as wrong and false according to the defects and weakness that is discovered to be in the Arguments that are brought to maintain and not by the weakness and defects that may seem to be in those that are more zealous then able to mannage them if there appear to be weight in the Arguments these if strong however weakly and babishly propounded will carry the cause in the conscience of any but such Priest-be-charmed Christians as in Charity to their Churchmen are resolved to yield themselves up to be carried away with every wind of doctrine that passes from them and covering the weakness of them to be whisled any way by such arguments as the men themselves that make them are fain to grant to be weak to prove what they are brought for for no Argument is weak that is sufficient to evince the thing it s used in proof of though it fall from the mouth of never so weak a man if a weak feeble hand let fall an heavy Axe upon it or a sharp sword even the sword of the Spirit the word of God that is quick and powerfull it may serve to cut off the Popes head Tripple Crown and all but if the Pope himself and all his children which are the ablest Humanists in the world come out to warre against Christ and his cause with reeds and rushes blind non sequiturs weak and broken Consequences they must ride back to Rome for stronger swords or else they may force fools into conformity to their follies but never guide wise men after the spirit to believe their cause to be good as therefore t is not good that an ill cause that hath but weak Arguments to uphold it should be owned for good either in Charity or upon pretence of ability in the persons that patronize it as the Clergies crooked cause of Infant-sprinkling is for what saies the Parish to those poor ones in it that entertain the Gospel are you wiser than a whole Synod of able Orthodox Divines so it is a thousand pitties that a good cause that hath strong Arguments enough from Scripture and reason to prove it right should be wronged so as to be rejected as rotten yet so Christs true baptism is through the defects of the persons called Anabaptists who are supposed at least to have more zeal then ability to prove it of which sin of wronging a right cause upon account of such defects even the cause of Christs true baptism which in his strength those Babes that are baptized with it are not only zealous but able to make good against the Ablest Baby-Baptist that is among you I know no men under the Sun more guilty then you Clergy men who take your advantages to cry out the lowder against it as error by the defects of Christs Disciples that plead and practise it of whom you say commonly as you say complementally of your selves here they have more zeal then abilities to maintain it yea verily you who seem here whether more simply or more simulatorily who knows not so to implore the charitable benevolence of well disposed people to cover the weakness of your Arguments and not to suffer your cause of Infant-sprinkling to suffer throw your defects and inabilities to maintain it are men so far from teaching fâ—…enda faciendo from doing to others as you would be done to that you rather disclaim and proclaim those Arguments of ours as weak which as feeble a folk as we are are strong enough to storm you out of your strongest holds and cause that cause to be despised under pretence of our defects which though weak in our selves and pretending to little of that outward accomplishment which you call ability yet throw Christs word assertaining it to be his and his spirit assisting us thereunto we have both zeal and ability to maintain who is it I trow that trumpets about the eminency and learnedness of their party and illiteracy of the Anabaptists whereby to render the way the more contemptible more then the Priesthood who charm their people against the receipt of the Gospel in such sort as the Pharisees of old when they said are you also deceived have any of the Rulers of the Pharisees believed on him but this peopâ—… that know not the law are cursed Ioh. 7. 47 48 49. So brags Dâ—… Featly and his fellows despising the way of dipping viz. joint suffrages of so many Bishops in such a Synod as for the Anabaptists they are a few mean sylly men and women an illiterate and sottish sect the father and head of whom quoth he was Nicholas Stock and a very blockhead was he p. 164. Simple rude Mechanicks Russet Rabbies Apron Levites whom we own not quoth he but detest and abominate p. 113 who know not how to dispute for truth because they know not the original and cannot conclude syllogistically in mood and figure p. 1. 2. Thus Featly defeats them in their cause by dilating on their defects and which of you almost do not confirm your people against their cause by their infirmities of one kind or other like flies you feast your selves upon their sores and let go their sounder parts you make much of their little to your purpose you make your best out of their worst and out of their personal weaknesses strengthen your selves and others against the truth which wise men know is nevertheless truth for the poors receiving it you root in their very excrements whereby to find matter to make their good cause bad and yet here oh how mendicant of other mens mercy not only to spare sentencing your cause as wrong by your personall defects and want of abilities but also in charity to couer the weakness of your Arguments which is such an unreasonable request as was scarce ever put forth before by any Disputants who if they find their Arguments to be weak ought rather to recant them specially after such publique acknowledgement of the weakness of them and to desire people that they would not suffer themselves to be swayed by them then otherwise But Sirs
to all the rest with which I must deal once over again as they ly in order in your Relation and Review which first argument of yours is laid down in this form viz. Disputation No man may forbid water to those that have received the holy Ghost Acts 10. 47. But little children have the holy Ghost Disproof In which Syllogism of yours how be it I then did and do still deny your Minor as the main matter that is amiss the falsity of which I shall discover yet there is much fault to be found with your Major in that you repeat the words of Peter but lamely and by the halves out of that Scripture whence you quote it which you adulterate and abuse unless you had inserted the whole sentence the chief clause of which viz as well as we which is most needfull to be exprest to the true proof of any ones right to baptism therfrom you whether more forgetfully or fearfully least the falsity of your Minor should be the more discried by it I say not do yet leave out alltogether In the absence of which clause the falsity of your Minor lies undiscerned which upon the putting in thereof would appear if it be possible for it so to do more palpably false then now it doth specially to every common capacity whereupon very probably you left it out for if your Major had been thus viz. no man may forbid water to those that have received the holy spirit as Peter and other adult Disciples had i. e. visibly and apparently unto others by the acts fruits and effects of it as the words as well as we do import your Minor then must have ran thus viz. but little children have the holy spirit as well as Peter and those adult Disciples Act. 10. 47. i. e. visibly undoubtedly apparently to others and then it had been more apparently false in the eyes of all for verily how perspicuous soever it is to you Clergy men who for your own ends seemingly see what you see not as well as sometimes see not what you see and to your implicit criditors that will seem to see that you see whether it be to be seen or no yet to such as are resolved to see with their own eies and not yours it is so far from being so visible and apparent that infants have the holy spirit as t was that Peter and the rest had received it that it is a thing invisible to you and more then ever did or yet doth or ever will appear to any but the blind and the blind leaders of the blind while the world stands by all you have here stitcht up together to make it appear by the inefficacy of all which to any such purpose as you use it for having thus hinted the crafty quoting and cunning coining of your Major besides the sence of the Scripture you fetch it out on I shall God willing make sufficiently to appear in my Examination of your Minor the proof of which I now come to consider As therefore to your Minor which is this viz. little children have the holy Ghost I lay two evils to the charge of it first a faultering in the terms secondly a falsity in the thing testified in it First it s delivered in tam dubiis terminis such a dubious and indefinite form of speech viz. little children not at all expressing what children nor believers children distinctly from others but all alike which muddling expression of the subject of whom you praedicate this that they have the holy spirit is made well nigh every where else throughout your book and possibly on purpose to shelter that absurdity from being too apparent which unless you dream'd out this Disputation a more determinate delivery of your selves all along in these terms viz. infants of believers you foresaw would light upon it Nevertheless as indefinitely and implicitly as you set down your subject you cannot hide the nakedness thereof let your meaning be what it will for you must take it in some or other of these senses viz. all little children have the spirit or unbelievers little ones onely have the spirit or believers little ones have the spirit or some children have the spirit but we cannot tell which nor whether these more then those or those more then these the spirit being neither bound to all the children of believing parents nor barred from any of the children of infidels you cannot understand it of unbelievers children only nor yet of all children nor yet of unbelievers and believers children promiscuonsly so as to say some of these and some of those but in particular it cannot certainly be presumed which though he that reads your eighteenth page where you confess there can be no conclusion made which have it and which not can hardly tell how to take you handsomely in a better sense for then all men will say fie upon it how miserably do these Logicians labor all along besides their question they propound the baptism of believers infants only but proceed to prove the baptism of all children or of unbelievers children onely or at least of unbelievers children equally with the other they plead to have none but believers infants baptized yet affirm the holy spirit the supposed being of which in these infants is the main ground on which they would have these only baptized to be in all infants at least in other infants for ought they know as well as these yea even in those infants even Infidels infants whom yet they would not have baptiz'd so partial and cruel are they to these though the denial of baptism to poor infants in their own opinion destroies all hope of their salvation but if you take it for little infants of believers only concerning which only the question was stated then every wise man will wound you as much on the other hand and say thus how miserably do these men fumble about their business both proving and practising more then themselves believe to be the truth they assert infants of believers only have the holy spirit and undertake to prove it in contradistinction to other infants yet produce nothing more towards the proof of it then what tends if it do tend indeed to such a purpose to prove it to be in all infants as well as those how egregiously do these Priests gull and cheat their people they profess the holy spirit to be in no infants save those onely that are born of believing parents and that these onely are thereupon to be baptized and yet practise another thing under the name of baptism to unbelievers infants in their parishes whom they truly judge not to have the spirit in common with those whom as blindly they judge to have it i. e. not the seed of true believers only but the seed of true and apparent unbelievers also The second fault I charge upon your Minor Proposition is an utter falseness in the matter affirm'd in 't for take the term little children for what little ones
you please these or those t is utter untruth to utter any such thing as that infancy have the holy spirit much more that believers infants have it more then others neither is there any strength in any one thing you have presented the world with to prove either one of these or yet the other and howbeit I say suppositively that all appear to have it if any at all by what you have here produc'd in proof on 't yet I 'le positively prove and partly by way of answer to your own argument that neither â—…ll infants have the holy spirit nor any at all in such non-age as you falsly supposing they have it do thereupon baptize in to this end I would I wist what you mean by the holy Ghost as you call him but I all along the holy spirit I am in doubt you scarcely well know your selves oâ—… else you would not predicate him to be in infants in such wise as here you do I 'le indeavour therefore to search out what your meaning may be by á serious survey of the senses which the holy spirit seems to be taken in in the word of which I am confident if you know what you mean you must mean one The spirit which is but one and the self same in substance where ere he is is yet spoken of in Scripture in two and but two different senses in general so far as I find and that answerably to two different offices which he exercises towards two different kinds of men in the world viz. godly and wicked believers and unbelievers Saints and sinners these two several offices which that one holy spirit is found in towards these severall sorts of men are either more common or more special general or peculiar the common or general office of the spirit is to convince and inlightes draw move perswade strive with men to bring them into the way of obedience to God and of their own good and this he executes universally to all men and in this sense is in all men and women good and bad godly and wicked Saints and sinners Jews and Gentiles Christians and heathens but not in the one day old infants of any of all these that I know of The will of man even every man so soon as he comes to such capacity as to be able to discern between good and evill stands ever after even all the daies of his life between two wooers that sollicit him and seek to win him to their service and which ere wins him finally to its service will everlastingly and accordingly reward him with life or death Rom. 6. 17. to v. 23. Gal. 6. 7 8. And these two are mans flesh and Gods spirit which are evermore lusting in him one against the other and between them perswading him each in their kind in this sense he is in the blindest heathens that breath on earth natural fools and infants onely excepted of whom as far as nothing is required because nothing revealed so far they have nothing to answer for yea the very Gentiles which have not any law in an outward letter as we have are said Rom. 2. 14 15. to be a law unto themselves and to shew the work of the law written in their hearts and to have their conscience and thoughts witnessing within accusing and excusing one another which can be no other though commonly call'd the light of nature then a light from God and Christ who is said to enlighten every man that cometh into the world and so doth more or less even such as never yet knew his person as the Sun sends some light in some corners of the earth where the body of it is not at all discerned yea the very spirit of God shining and striving in them answerably to which Gods spirit is said Gen. 6. to strive with man even those evill men of the old world that rebell'd against it by which spirit Christ himself is said to have preacht to those disobedient persons while the long suffering of God waited on them in the daies of Noah whose outward ministry he also used while the Ark was preparing 1 Pet. 3. 19 20 the same spirit is said Ioh. 16. to be sent to convince the very world of sin righteousness and judgement yea the stiff-necked and uncircumcised Iews both in heart and ears are said Act. 7. alwayes to have resisted the holy spirit which they could not have done had he not wrestled with them yea within them thus farre all men have him even ill men the worst in the world at some time or other by which spirit the Son of righteousness is the light of the Microcosme or inward world of mans heart as the Sun by the beams that stream from the body of it is the light of the Megacosme or outward universe In this sense I cannot conceive you take the holy spirit here or if you do you mistake not a little if you say infants have him thus for howbeit in these ordinary wayes of his acting all persons male and female may be said to have him at the years of capacity to distinguish yet infants of one day old have him not in this sense or if they had 't will make no more for the baptism of them then of all men and women in the world much less have they him in those special waies of acting in which he acts in the Saints till at least they come to be so far past that minority as to be sensible of his acting towards them Which speciall and more eminent acts and offices of the spirit are on this wise viz. special assisting in doing good when by common strivings with them men are perswaded and prevaild with to set about it and when in his first motions he is obey'd also comforting supporting in and under troubles trials sufferings temptations persecutions which will assuredly light on those that do obey him assuring souls more and more clearly of Gods love and favour witnessing to their spirits that they are the children of God enabling them with boldness to cry Abba father sealing them up to the day of Redemption confirming them as an earnest in their present confidence of a future inheritance kingdom glory revealing to them more plainly the things freely given of God so that they rejoice mainly therein whilst others to whom these things are foolishness rejoice in the things of the world lusts of the flesh and of the eye and of the pride of life lusting strongly against the flesh delivering from the law of sin and death warring against the law of the members effectually which else would carry captive to the law of sin mortifying the deeds of the body teaching all things leading into all truth guiding and gifting persons for the Churches service severally as he will bringing all things to remembrance which Christ spake which are subject to be forgotten manifesting the Father the Son and many more things to them that love Christ and keep his commandements which he will not
manifest to the world nor to any of those in it that do not and other such like precious performances in all which he officiates peculiarly towards the Saints onely that submit to him not wicked resisters of him to which Saints or true Disciples of the Lord Jesus he was promised to be given under the Gospel in a fuller measure then in former daies and sent to be their comforter whilst to such as entertain him not but a bare convincer in which respect he is call'd the spirit of promise as being promised in this sense to all those that obey Christ that believe repent and are baptized into his name for remission of sins and ask the father for him and to be set as by office to minister in way of succor to the mournful spouse in the bridegrooms absence to help poor soules that give up themselves to be lead by him and accordingly was is and ever shall be given to those that do not grieve resist and quench him and that are found observing all things that ever Christ commanded non-observation of which disingages Christ of his promise so that it failes not though he be not with men that name themselves his Church for ages and generations together In which senses he is not at all in infants in their infancy neither doth he at all guid or provoke them how far forth soever he may guard and protect them till they come to such capacity as to have good or evil fasten'd on them by perswasion nor doth he any of the aforenamed good offices for infants in whom there 's yet no need they should be done nor doth he delight ordinarily to be where either he must be idle as he must in infants of one two or three daies old or unless he work miraculously imployed altogether to no purpose As to that of Iohn concerning whom 't was promised he should be filled with the holy spirit from the womb besides the singularness and extraordinariness of the case which renders it unfit for you to argue from who deny that such examples are to be drawn in as an ordinary rule to judge by and confess that ex particulari non est Syllogizari I add moreover that there 's no necessity for such an immediate acceptation of that word from the womb as to make the sense of it thus viz. in the very moment of his birth for it may well be taken as elswhere the same phrase must be viz so soon as ever he should be capable to receive it and be assisted and guided by it which might be in his tender years but was not I believe in such meer non-age as you wot off thus the wicked are said Psal. 58. 3. ab alinare se ab utero to estrange themselves from God from the womb to go astray as soon as they be born speaking lies stopping their ears not hark-ring to the voice of the Charmer which terms do all denote actuall sinne by which your selves confess infants cannot bar themselves p. 5. or deserve exemption it must therefore be understood thus viz. so soon as ever they are capable to do this or that to take the right away or the wrong or to know and act either good or evil I assert therefore once again that the spirit in this second sense is not in infants in their infancy nor know I in what sense they can be said to have him as to have right thereby to baptism unless you can assign me some more senses out of Scripture which if you can do I shall tell you what to say to them and as I cannot find they have the holy spirit in them so neither find I any promise of the holy spirit in such non-age as you wot of if by the spirit you mean the spirit of promise as you must if you plead a right to baptism there from and if you should refer me to Act. 2. I find there no more made to any then to all indeed it s said the promise is to you and your children but I advise you to consider first that t is not said to you and your infants neither are children and infants all one in signification the one expressing the age or rather non-age the other the Relation to the parents of whom they are born all infants are children of some parents or other but all children are not infants Infants are at least such younglings as cannot speak but children may be children in respect of their parents though the parents be eighty years old and the children sixty so that the promise of the spiriâ—… might be to them and their children too i. e. their posterity as well as to the Gentiles that were yet far off in both time and place and their posterity to all succeeding generations and be made good too on the same terms upon which and the same time in which it s made good to the parents themselves viz. the terms of faith and the time of their believing and yet all this while not be made to them and their infants as in their infancy moreover it appears most evidently that these parents were yet in unbelief and bare inquiry after what they should do having acted neither faith nor repentance as yet when Peter said thus to them repent and be baptized and ye shall receive the holy spirit for the promise is to you and your children therefore it may seem rather to be to unbeleevers children by that place then unto belieuers children but in very deed t is to all men and their children throughout the world as they and their children should believe repent receive the word gladly come to God at his call and that in all ages and places to the worlds end and as children of unbelievers have as much promise of the holy spirit so as much manifestation of it as the other and that is just none at all But say you these appear to have it first by their faith i. e. as other mens infants do not by their faith Sirs this is no demonstrative Argument I am sure that they have the Spirit for demonstratio est ex notioribus conclusione but this is Ignotum per ignotius or at least per aeque ignotum for now you have much more ado by something else hoc aliquid nihil est to demonstrate to us that they have faith then before you had to demonstrate them to have the spirit yea this will puzzle you the more by how much the last error is worse than the first and more confuted in other places by your selves however we will consider your Argument and supposing still that you speak of the right subject viz. infants of believing parents we will cast this your Enthusiasm into this Enthememe Disputation Little children of believing parents have faith Ergo little children of believing parents have the holy spirit Disproof First I deny your Consequence secondly your Antecedent as both stark false and that is as much as can well be false in an
Enthememe First I shall be bold to tell you Sirs that your Argumentation from present faith to a present having the holy Spirit is most invalid and unconsonant to the Scripture for if by the holy Spirit you mean as you must else it serves not your turn at all to the proof of baptism the spirit in that special sense viz. the holy spirit of promise the consequence from faith to the having of it will not universally hold true for as much as faith not only must be in time before it unless God be better than his word and that he may be when he pleases and so he was Act. 10 44. where the spirit by Anticipation was given out before obedience at least in baptism which yet by promise cannot be expected till after it Ast. 2. 38. I say not only must be before it but also may be a pretty while without it this will be counted the mad mans mad Divinity with you I doubt not but I le clear it to the Dimmest Divine of you all yea see if the whole body of the Testament of Christ doth not tell you plainly that as faith must be before it in an ordinary way before we have warrant to expect it so it may for some while be without it and therefore cannot prove the holy spirit to be alwaies where it is for the spirit of promise is given after faith if given according to the promise and so long after it too now and then as is enough to make it undeniably appear that the having of faith is no proof of ones present having the holy spirit among sundry others let those Scriptures be seriously searcht into Ephes. 1. 13. In whom after ye believed ye were sealed with the holy spirit of promise Act. 19. 2. have ye received the holy spirit since ye believed they answered no also Act. 8. 12. when they believed c. they were baptized c. but verse 16. the holy spirit was fallen upon none of them only they were baptized Act. 5. 32. The holy spirit which God hath given to them that obey him yea the gift of the spirit though Gods ordinary way so limits not himself but that he may give it extraordinarily before Act. 10. yet is it neither promised nor as by promise to be expected but upon obedience in faith repentance turning to God baptism and prayer Pro. 1. 23. Act. 2. 38. Luke 11. 15. Iohn 7. 38. 39. the places are so plain to the purpose that I 'le not disparage your judgement so much as like a fresh man to stand to frame formal Syllogisms to you out of them to conclude then as to your Consequence had you argued from the holy spirit in the special sence in which you take it to faith it might have past for me without correction but sith you began at the wrong end of your business I beseech you take it for a warning Sirs and begin again Secondly I deny your Antecedent which if your Consequence were never so true is most false for infants of believers have not faith if they have unbelievers infants for ought you make appear to the contrary have as much and so though that grieve and go against you and cannot be owned so kindly by you in opinion as it is in practise must de jure be baptized i. e. humano for Divino neither may as well as they but in truth as it will not appear by what you here bring to evince it by that faith is in either so I trust it will appear by what shall be said in disproof of your proofs that faith can possibly be in neither Disputation You prove infants of believing parents to have faith two waies as you say first by express texts of Scripture secondly Arguments of consequence Your express Scripture is Mat. 18. 6. Whosoever shall offend one of these little ones which believe in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third verse say you they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence upon my confession and concession that in ver 2. and 4. is meant one in respect of age because it is said there he called to him a little child and who so humbleth himself as this little child you therfore argue that little ones in respect of age are meant in that 6 verse also Disproof Sirs let me ask you two questions first are you sure these are infants indeed Secondly are you sure they were infants of believers of whom Christ saies whoever offends one of these little ones that believe in me for my part if there were any probability that he spake of little ones literally taken at all as I know none there is yet I am sure there is none that they were the little ones of believers he then spake of in contradistinction to the infants of unbelievers for t is not specified either one way or other and is most probable that the child he occasionally called to him might be some unbelievers child or other the number of believers where e're he came being few and not comparable to them that believed not but what e're that child was yet this is much more then probable that by the term these little ones in v. 6. he means not infants but his Disciples whom having first perswaded them to become such as that little one or as little children in such things as are generally found in them viz. plainness of spirit humbleness innocency freedome from malice in which respects David saies Psal. 131. 2. my soul is as a weaned child from that Analogy that was and ought to be between little ones and them he here bespeaks as it was very ordinary for him to do under the title of these little ones besides the plurall number he speaks in implies he spake of such of whom there was a plurallity then present for saith he these little ones pointing as it were to more then one but there was but one little one then in the midst of them of whom when Christ speaks he speaks in the singular saying this little child as to the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in the third verse whence you argue that they were children in age spoken of by our Savior by which you seem much to strenghthen your selves in your Dabling of Infants foreheads I must tell you that of the two you more marre than make your matter by so much as mentioning of it in this case for first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though by some philosophicall or poeticall license it may possibly be used to signify Infantem some youngling of three or four years old as though beginning to prattle can scarcely speak plain yet cannot so much as poetically much less properly signifie Infantissimum such a one day old infant as you talk of nor such a six dayes old suckling as you sprinkle but properly it expresses at least one capable of erudition and howbeit it hath not its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as setting the cart before
of baptism to which if it were baptism indeed you must admit if not all then not at all in time of infancy or else your absurdities are unsuffrable Sirs suffer me to come cross to you and hit you home with your own cross interrogatory p. 18. are those infants of infidels between whom and those of believers you objectors will admit no comparison inclinable to acts of holiness or not if the former it presupposes then that infidels infants have the habit also as much as the other and so the working in them and those born of believing parents may be one and so their holiness and faith and spiritualness and baptism be one too which all your Disputation doth deny if the latter I freely confess these are not inclinable nor yet the other neither These premised the Answer is in your own very words pag. 18. That unless it could be certainly presumed what children have the habit i. e. of faith holiness what have not the working of the spirit is not known to us he is neither bound nor barr'd there can be no conclusion made and therefore Quis nisi mentis inops c. how justly may they be concluded by themselves as well as by others to have hand plus cerebri quam cimax sanguinis and no more understanding then those whose right eye is utterly darkned who premising these sentences themselves do for all that make this conclusion viz. that these infants have faith Holiness the Spirit and thereby right to baptism above all others Or secondly Sirs do ye mean by it some Negative holiness consisting in their being without sin and having yet no wickedness and prophanness the thing which and more properly by farr you stile innocency in the next words though yet o curious criss-cross you will not hold them guiltless neither if so for my part I give you in my assent to it that infants are innocent but I cannot help it if it do you no good in your cause for first are infants of believers any more innocent in time of infancie then the rest how so not by birth for they are all alike born in sin secundum te not in life for it cannot appear that the one have more blurr'd themselves or barr'd themselves by any actual sin from baptism if innocency be that which intitles to it then the other But secondly to say the truth Sirs so far is baptism from being intailed to innocents and holy ones only as their only right that it belongs rather only unto sinners for though Christ for examples sake and for other ends submitted to it who yet had no sin of his own but he had ours by imputation yet the most proper use of it to all else that submit is to signifie the remission of their sins Mat. 3. 6. Luk. 3. 3. Act. 2. 38. Act. 22. 16. If believers infants therefore be so righteous holy i. e. innocent c. as you make them and I dare not deny but that they are nor dare I saie otherwise for the world of other infants in infancie having more charity than your selves even so much as to presume unumquemque bonum nisi constet de malo they are so little inrighted to baptism thereupon that till they sin they are much rather exempted from it for if baptism be a sign to signifie to him who submits to it the remission of his sinnes in plurali as Acts 2. 38. and in all other places it seems to be thenits utterly usless to such and therefore to infants as being yet under no Commission of sinnes need yet no sign of Remission of them Secondly Matrimonial holiness I call that which arises from the conjugation of two viz one man and one woman only into one flesh according to Gods holy ordinance and institution the subject of which holiness is not onely marriage it self and the marriage bed which is said to be honourable among all men and undefiled or which is all one to be holy Heb. 13. 4. but also the married persons of what rank quality religion soever when once come into that conjugall relation whether both or either or neither of them be believers and the seed or infants that are born of them in that condition which are called by God himself Mal. 2. 15. a seed of his own seeking a godly seed or seed of God which he owns as truly lawfully honestly holily begotten according to his own holy appointment and not basely beastly trecherously adulterously nor corruptly as those are which arenot begotten in the bed Opposite to this holiness these holy ones I mean the married couples and their holy seed are all the lusts of concupisence objected on strange flesh uncleanness 1 Thess. 4. 7. adultery fornication and unclean agents i. e. adulterers and the unclean issues of the adulterous bed viz the adulterous brood or the seed of the adulterer and the whore Isa. 57. 3. This kind of holiness I dare say you do not mean yea the most of you will hardly be perswaded that there 's any such kind of holiness at all or if you be it makes nothing for your purpose for what if infants of believing parents be as infants of unbelieving parents also are when begotten in lawfull wedlock holy in such a sense doth this tend at all to prove them to have the holy spirit which is the thing in hand yet this even this and no other is all the holiness meant by Paul 1 Cor. 7. 14. where he saith else were your children unclean but now are they holy that very place which your selves so often send us to for proof thereof when we deny your Antecedent in this consequence viz. Infants of believers are holy therefore to be baptized This that I say as 't is not deni'd to my knowledge by some that are for infants baptism so is it most undeniable to any that will but plainly and impartially consider the direct drift of the Apostle in the verse which is not any such matter as to shew that there 's such a sanctity in the unbelieving husband or wife of believing yoke-fellows for these are there said to be holy as well as the children with the same holiness and in their children also as inrolles them all viz. the unbelieving parties and the children as well as the believing parties in the Covenant of grace or in any such outward Church covenant as inrights them to baptism membership and fellowship in the Congregation but to shew such a sanctity or holiness as clears both their conjunctions and conceptions to be pure and guiltless such as frees their bed from the account of baseness and their brood from the account of bastardy both which in the sight of God and men would else be unholy i. e. utterly unlawful and un clean his scope is I say to convince them of the lawfulness of that state i. e. of a believer and unbelievers being man and wife together by the lawfulness of the seed that proceeds from them and by both
consequence as this in hand and therfore I will wave it here yet not so as to decline the discourse of it with you upon occasion any more then of the other well then that they are not all Reprobates it is asserted by you and us too but what is this at all to your purpose For First is there no Medium between being a reprobate and a present having the holy spirit there were twelve Disciples at Ephesus which had not so much as heard of the holy spirit so far were they from having it yet yet dare you say they were all reprobates there were many men and women that believed the things spoken by Philip pertaining to the Kingdome upon which the holy spirit had not yet fallen were they all reprobates because they had not yet received it or those thousands Peter promised the holy spirit to were they all reprobates because they yet had it not when he spake to them yea millions of men ly yet in wickedness and so far from having that at present they rather scoff at the holy spirite yet dare you not say they are all reprobates for some of them may turn at Christs reproof for ought you know therefore what consequence is there from not being reprobates to a present possession of the holy spirit Secondly do you know so precisely which infants are Elect and which Reprobate as to take upon you to distinguish them by baptism or are all infants of unbelievers reprobate so that you may accordingly denominate them for such by whole sale as you do Do not the infants of unbelievers very often prove believers and so elect and precious and as ordinarily believers infants when they come to years I mean prove reprobates were not Asa the son of wicked Abia and Iosias ofâ—… wicked Ammon elected both when Ishmael and Esau the sons of Abraham and Isaac themselves were in Scripture secundum tâ—… o Accountant p. 13. both branded for reprobates Lastly to the plain perverture of the words of the the text you quote to your own ends instead of Iesus Christ between whose and the spirits being in men there is no small difference for Christ may be in us by faith I mean we may be in the faith when yet he is not in us by his spirit I mean before the spirit is yet given witness all the disciples that believed and were baptized with water some while before Christ gave them the holy spirit Act. 8. Act. 19. instead of Christ I say you insert the spirit of God you also wholly pervert the sence of the Apostle in that place 2 Cor. 13. 5. who speaks it not to infants nor of them neither but of persons that could both know and prove and examine their own selves of all which infants were uncapable by your own confession he wrote it of them to whom he wrote it and so indeed though you are slow of heart to consider it the whole Gospel was written viz. de adult is adultorum officiis of grown persons whether parents or children and their duties but not for the use of infants in infancie at all In the next place upon occasion of my denial that it can be made appear that infants have the holy spirit to the making of them subjects of baptism you argue it on thus Disputation The report of Scripture concerning them and the necessary consequences of the former Arguments do make it more plainly appear to any one that will not deny Scripture and reason then the Profession of any particular person who perhaps may be an hypocrite as Symon Magus can make it appear of himself Gods testimony being to be preferred before mans ' Disproof Here is one of the most prodigious pieces of absurditie and contradiction of your selves as you speak in other places that was ever discerned to pass from men that cried out so loud as you do for libertie to reason logically since the art of Logick was found out In that you here call the consequences of all your former Arguâ—…ents necessary consequences which is as much as to say such as conclude the thing in hand i. e. that infants have the holy spirit necessarily universally and infallibly for that and no other were you so well skilled in Logick as you would seem to be is a necessary consequence which proves the matter concluded certainly so to be yea certo it à esse nec alitèr sâ—…abere posse a necessary consequence is when there is tam necessarius nexus indissolubilis dependentiâ—… c. such infallible dependence between the subject and the praedicate that the conclusion must be universally and perpetually true whereas your conclusion which is this viz. That little Children have the holy spirit as it followes not so much as probably nor possibly from all that you have here premised toward the proof on it witness all the Disproof made of your Disputation hitherto so much less doth it follow from them necessarily to be true for then it must bâ—… at least truly denominated de omni i. e. universally true concerning all little children that they have the bospirit de omni being the very lowest degree of necessity but this for shame you cannot say that all little children of every sort have holy spirit no nor yet so much as all of that sort of whom you so peculiarly assert it viz. the little children of believers among whom when they are at years there are as many destitute of the holy spirit as are indued with it And in further evidence hereof that it follows not necessarily from any thing you have said that those little infants you sprinkle have the holy spirit I appeal from your selves to your very selves for howbeit you here affirm as also p. 16. â—…ch necessity in the consequences whence you conclude that infants of believers have faiâ—… and the holy spirit yet to the utter confutation of your selves herein you elsewhere confesse that at the best your proof can be no more then probable viz. p. 18. where you write concerning the infants of Christian parents having faith and the spirit as if notwithstanding all that was said before to prove the certainty of it you could not now tell well what to say to it for as in p. 16. you acknowledged that all infants have it not so these are your own words p. 18. viz. the spirit is not bound to work it in all the children of Christian parents nor barr'd from working it in any of the children of infidels so that no judgemâ—…t of science can be passed till the acts themselves be seen and examined for a poâ—…ori onely and yet by the way be it known unto you that every necessary consequence demonstrates a priori the discovery of habits it made that unlesse iâ—… could be certainly presumed what children have the habit what have not for tâ—…w â—…ing of the spirit is not known to us he is not bound nor yet bard thâ—…re â—…a conclusion made In which words
3. 5. it thinketh no evil Charity believeth all things it hopeth all things especially since it cannot appear that the little children of infidels have by any actual sin bard themselves or deserved any more then others to be exempted from the General state of little children declared in Scripture Ergo to doubt that little children of infidels have the holy Ghost is a breach of Christian Charity In which though both propositions be flatly false yet I call heaven and earth to witness whether all that you bring in proof of the Minor do not prove it as much breach of Christian charity to doubt that any infants as t is to doubt that believers infants have the holy spirit one infant having no more deserved ill by actual sin then another Thus all that ever you have done hitherto is utterly undone for the Argument you began upon and the basis of your building is that believers infants for their baptism only you plead denying the baptism of other infants as well as we have the holy spirit this upon denial of any sufficiencie in all your former proofs to make it appear is at last undertaken by you to be made sufficiently appear in this last Syllogism which if it do not make it as sufficiently appear concerning unbelievers infants considering your own matter used to prove the Minor as concerning the other then my candle is quite gone out but if it do then surely the very light that is in you is utter darkness In the next place you dispute upon us by way of Question and Interogation thus Disputation 1. How do those men and women that are baptized at years make it appear to those that baptize them that they have faith and the holy spirit If it be answered by their profession 3. Whether their profession since it is possible they may lie can make it appear infallibly If it be answered no. 3. What judgement then can they that baptize them passe upon them to be the subjects of baptism as they call them whether any other than that of charity If it be answered that of charity T is replyed then let them passe the same judgement upon those little infants of whom in general the Scripture hath given so good a report and against whom in particular no exception can be raised and the controversie between us is at an end Disproof First whereas you quere how those we baptize make it appear that they have the holy spirit before we baptize them I answer I know no necessity of making it appear that persons have the holy spirit before their admission to baptism for though we find once that God Anticipated his promise and gave the holy spirit before baptism Act. 10. yet I know not nor yet do you any promise there is wherupon in an ordinary way we can expect it of receiving the holy spirit of promise till after faith repentance obedience turning to God baptism and asking of it Prov. 1. 23. Iohn 7. 38. 39. Act. 2. 38. chap. 5. 32. chap. 8. 16. 19. Luke 11. 13. Ephes. 1. 13. Secondly as for the holy spirits appearing infallibly I answer first it may possibly appear infallibly to be in some in whom it is as Act. 10. 44. 45. 46. 47. by sundry fruits and manifestations of it which may warrant us to say God is in them of a truth Mat. 7. 16. 17. 18. 19. 20. 1 Cor. 12. 7. 1 Cor. 14. 25. It may I say undoubtedly appear to be in men and women but cannot any way at all so appear to be in infants if we may believe your selves who tell us p 8. that infants have not the exercise and fruit offaith and p. 18. that instruction of the understanding in matter of faith in some sort must go before any act of faith can be discovered and that no judgement of science can be past upon infants till the acts themselves be seen and examined for a posteriore onely the discovery of habits is made and that unlesse it could be certainly presumd what children have it what have not there can be no conclusion made And howbeit I am not of the seekers mind that an appearance of the holy spirit in any person before baptism in water doth exempt him from it but am well assured that it strictly rather ingages him to it or else Peter could not have commanded them in name of the Lord to be baptiz'd in water upon whom the holy spirit fell Act. 10. but must rather have forbid it as frustraneous and altogether superfluous yet that the spirit should appear at all to be in men in order to their baptism much more that it should appear infallibly to be in them is a matter of no necessity that I know of sith in the word it s not required that persons be baptized with the holy spirit first in order to their baptism with water but that they be first baptized in water in order to their receiving the holy spirit Act. 2. 38. for the baptism of the spirit as t is promised onely to believers so we believing obeying the Gospel and asking the holy spirit t is signified to us as one thing that shall be given among the rest in that very way of water baptism so that its enough for us as to the baptism of persons to take cognizance of it that they believe and repent which things though they cannot do without the spirit performing its common office of striving drawing moving inlightning convicting of good and evil sin and righteousness c. in all which it acts to the whole world Gen. 6. Rom. 1. 20. Iohn 16. 8. Act. 7. 51. yet they not only may do them without but must dothem before they can by promise expect the spirit in those special respects wherein he is promised to believers and calld that holy spirit of promise And now because you ask how we know they have faith whom we baptize I answer by their profession which gives though not infallibility yet by your leave for all your preferring the Eulogies given in general to all infants above any mans personal profession for himself in this case a far clearer and better grounded judgement of charity concerning them that they have faith then that you have concerning infants which at best is but charity mistaken for cruelty whilst it takes that to be in infants and that on pain of their damnation too they dying without it viz. believing see p. 8. which infants are utterly uncapable of and whilst it takes even that too without which it holds no infants are saved to be in but very few infants viz. believers infants onely and so damns all other dying infants which are far more innumerable and as capable of faith and as little barring themby actual sin from salvation and as little deserving damnation as the other so that whether we or you plead the cause of innocent infants let the world judge And whereas you suppose that because in charity onely we judge men and women
to believe therefore we passe no other judgement then that of charity onely on them to be the subjects of baptism herein you grossely mistake our grounds of baptizing for though that of charity onely is the judgement whereby we judge them to be believers yet that is not the onely judgement whereby we judge them to be the subjects of baptism but as to that we go upon a judgement of certainty and infaellibility also for though it be not infallible to us that every one that professes to believe doth as truly believe as he professes yet this is infallible to us concerning him that professes viz. both that he professes and also that professing to believe with all his heart so that we in charity may judge him so to do whether he lie or no he is by the rule of the word quoad noâ—… a warrantable undoubted and as no infant is infallible subject of baptism for the word requires us to baptize such as after our preaching the faith to them do truly professe to believe whether they believe as truly as they profest or no for that indeed is not so infallible to us but it warrants us not to baptize any infants who can neither believe nor professe Moreover sith you say let us pass the same judgement upon little infants as you do of whom in generall say you the Scripture gives so good a report and against whom in particular no exception can be raised and so the controversie shall be at an end I tell you we do passe not the same but a far surer judgement then that of charity upon infants dying in infancy and have an hundred fold moreclear and more tender opinion of them then your selves whilst we have from the word well grounded hopes and assurance that no dying infant is damned but you with over pleading the bare outward priviledges of some most ignorantly damn 20 dying infants to one But as to your judgement of charity concerning infants believing and being thereby inrighted to baptism or that same judgement of charity which we act toward professors of faith you may dream as long as you will on such erroneous Enthusiasm but those that are awake to righteousnesse and resolved to sin no more by popish superstition know well enough that infants though nere the worse for want out yet cannot believe in Christ of whom they are not capable to hear much less can they professe so to do and thereby give that good ground which right charity must have whereupon to build her faith of this i. e to believe that they do believe and believing are certainly to be baptized so that we have charity well grounded concerning infants and such as comparatively to which your tender mercy to millions of them is meer cruelty and yet the controversie is not ended nor is likely to come to an end in such a way Give me leave therefore a little to play upon you here with your own weapons and to call for an answer from you to your own queres and so it may be in a fair way towards an end in time whereas then you plead the baptism of believers infants and no others upon such a sufficient appearance that they have faith and the holy spirit I ask First how do these make it appear that they have faith and the holy spirit since they cannot do it by profession Secondly how far forth do they make it appear to you infallibly or but probably your selves say not infallibly for the spirit is not bound to all the children of Christian parents nor barrd from any of the children of infidels Thirdly what judgement do you passe upon believers infants to be the subjects of baptism rather then other infants that of charity or that of certainty that of certainty you disclaim p. 18. in these words no judgement of science can be passed till the Acts of faith themselves be seen and examined and in these also viz. unlesse it could be certainly presumed what children have the habit what have not for the working of the spirit is not known to us he is not bound nor barrd there can be no conclusion made That of charity then is the onely judgement you passe on these and whereby you judge believers infants and no other to have faith the spirit and right to baptismâ—… which charity teacheth us praesumere c. to believe and hope all things hope the best concerning all till ye see the worst especially since little children of believers have not by any actuall sin barrd themselves or deserved to be exempted from the generall state of little children declared in Scriptures Well then to close up all let me but desire you to passe the same judgement of charity on all little infants as you do on some even upon the little ones of unbelievers Infidels Turks and Pagans whilst infants of whom in general and indiscrimmatim the Scripture gives a good report not commending believers infants above them and against whom in particular no exception can be raised more then against the other saving that one fault of theirs onely that they were not born of believings parents which I hope you have so much charity as to pardon Hope I say as well of the infants of unbelieving parents that they have faith and the holy spirit specially since it cannot appear that these have by any actual sin barred themselves or deserved any more then the other to be exempted from the general state of little infants declared in Scripture and then the controversie between you and me which is whether little children born of believing parents only may be lawfully baptized is like to be at an end for then certainly you will either agree to it that all infants in the world even of infidels Turks and Pagans there being in the judgement of Charlty as undeserving damnation as others may be and are dying in infancy though this with you is as heinous a thing as to say the Divels may be saved p. 7. in as much possibility to be saved and so at least in as much right as the others to be baptized or else that no infants at all it being not possible to be presumed certainly which have the spirit and which not and charity judging a like of all till it see a difference are at all to be baptized both which being the very truth I am content for my part to agree with you therein with all my heart To which Dilemma I am well enough assured you can answer nothing in the least measure satisfactory as the most judicious readers if you Ministers inquire of them will undoubtedly affirm also and so I proceed to your other Arguments Dispuration That opinion which makes the Covenant of the Gospell worser then that under the Law contrary to the Apostle in Heb. 8. 6. is a wicked and false opinion But the opinion of the Anabaptists which denieth baptism to little children whereby a moity of the Christian world is cut off at once
so grossly as you as touching the genuine sense of the Agostle in that 1 Cor. 7. 14. When he saith to parents of two religions in one civil relation that their children are holy and to own a certain meer reputative holiness as there meant which is not to other children yet denying altogether that he held any such thing as that thereupon these children should be baptized for that is a fictitious conclusion of your own which follows not if such a reputative holiness as you wot of were there meant nor doth Tertullian so much as hint it in that place which Mr. Marshal is so brag off that he supposes he wounds us shrewdly by setting it down in words at length and not in figures which place will for all that never scare in any wise any wise man of our way though it be set down by Dr. Holmes in words at more length and not in figures i. e. in plain English and not as Mr. Marshal doth in unergâ—…hed Latine for what if some men think as for reasons above rendred I surely never shall from that place that the Apostle is willing to give way to faithful parents to hope well of their children and to count upon them till they see either that or the contrary as more hopefully then others holy and happy ones tam ex seminis prarogaâ—…v â quam ex institutionis disciplina as having some prerogative above others in being the seed of such who have prayed for them before they were born as well as in being more likely to be dis cipled into the way of holinesse and life by their godly education of them is there an necessity of their thinking consequently they must baptize them out of hand unlesse tbere were more command from Christ for so sudden administration of that ordinance to them then there is I trow not for a man may look upon his child as some way priviledged by being his seed viz. as a child of more prayers and hopes and future happinesse and advantages and present holinesse too then many others being ignorantly conceited as you are that some infants in very infancy are eithâ—…r really oâ—… reputatively more holy then some from that place viz. 1 Cor. 7. 14. and not think them fit as yet to be baptized or else if he do yet not find good ground in Scripture for that thought by beating the best brains his head piece holds either about that place or any other yea verily I my self who hold not that high birth priviledge of some infants above others as you do who by your mouth I mean Mr. Blake declare some by nature now as of old to be Children of God and Saints and some dogs and swine some holy i. e. in your sense in Covenant as the Iew of old and some unâ—…ean i. e. in your sense out of Covenant with God and sinners of the Gentiles which distinction is â—…ow destroyed much lesse that such prerogative of seed is intended by the Apostle in that text even I my self I say do look on all infants as holy in some sense as I have shewed before i. e. negâ—…ve as far as meer innocency and freedom from iniquity may denominate holy not couâ—…ing them to be in Adam and so impure but recounting them in Christ till by actual sin and a wicked life they take me off from that account and on some children also viz. those of Christian parents as having in some sense a prerogative of seed so far as they may be a seed of prayers more then othess and in some sense too not yours a holinesse above others i. e. as they may be sanctified to their parents as blessings as every thing else may be by their prayers whether good or evill in it self if yet what is blest to us may be properly denominated holy as every creature is said to be sanctified to the Saint 1 Tim. 4. and yet for my life dare I not baptize any at all and as for Tertullian though he mistaking Pauls meaning holds such are holy by a kind of prerogative of seed as Mr. Marshall speaks yet t is very questionable to me whether it be that so transcendent kind of birth holiness and prerogative you expound him of and howbeit Dr. Holmes and Mr. Marshall would fain fetch that father in by force of forged construction to witnesse as a God-father to their federal holinesse yet I cannot easily believe by his words that he hath respect to any more then a bare recounting and reputing these to be holy in a sense abstract from any reallity of their being holy by natural birth and in their childhood as the Doctor vainly descants on Tertullians phrase wherein he mentions them to be holy or till such time as they are holy indeed by that new birth from above and Mr. Marshal takes my part against the Doctor in this too saying they are in Tertullians sense designati sanctitatis i. e. as these words are expounded by the following witnesse the Doctor himself counted holy but not Sancti i. e. not holy till they be born of water and the spirit p. 36. much lesse can I ever believe that he counted them holy and priviledged above others so far as thereupon to assert them or so much as to allow them to be baptized for that 's an utter in consequence of your own from Pauls text 1 Cor. 7. 14. and from Tertullians text to who though he take Pauls speech of such childrens holinesse a little the wrong way yet wrests them not so far out of the way to the proof of such a popish practise as you do yea there is not a little in Tertullians testimony you so talk of that tends at all to testifie the truth of infant baptism indeed had the Epithet given by Tertullian sidelium filiis been so as that instead of that phrase wherein he saies they ought to be designati sanctitatis et salutis i. e. reputatively holy and happy ones he had said they should be signati sanctitatis salutis i. e. signed in your own phrase sealed ones of holinesse and happinesse there had been some hint towards baptism but as t is there is none at all of such a matter The Dr. draws neck and heels together to make Tertullian speak to his mind but t will appear he was of another mind then he as to the baptism of any infants when all is done for saith he Babist Tertullian shews childrens capacity of grace and salvation Baptist. And what then yea what if we grant you that they are capable of salvation yea the Scripture asserts it and we do not deny it therefore you need not trouble Tertullian for this testimony but what follows upon it what then Babist What then why consequently they are capable of the seal for the deeds and their seales follow the right of the inheritance Baptist. This is your inference Mr. Dr. from which inference of yours now we talk of inferring I le infer two things by
way of quaere and so let it passe viz. First if the seales in plurall marke your words therefore both at least yet both are but signs neither in true locution must both follow the right of the inheritance of which children are in capacity as well as men then to fill you with your own phrase why is not one seal of the same inheritance of the same salvation given to infants by you as well as the other i. e. the supper as well as baptism Secondly if these in plurali or if no more then baptism be to be given to children consequently upon no more then capacity of salvation the capacities of infants being equal and they quoad nos all alike capable to enjoy it if God who is neither bound nor barred please to bestow salvation why are not both these or at least that one sign of baptism which you give to some infants given by you to all infants as well as some i. e. to ungodly mens children as well as to those of godly parents the Dr. strives with all his strength and straines one point more yet to strain Tertullians testimony to his turn yet will it not do in any wise Babist Tertullian in that text mentions not onely childrens being holy but he mentions also that place Iohn 3. 4. in relation to children except a man be born again of water and of the spirit c. from which we may perceive that Tertullian grounds infants baptism upon Scripture Baptist. To which first supposing that by that birth of water and the spirit is meant nothing but baptism in that place of Tertullian we are yet upon I reply Secondly thus viz. appealing to the Drs own conscience and Mr. Marshals also whether he speak that very clause of Scripture in that very place of his we are now upon to that very intent as to ground infant baptism upon it or whether if it be read with a right and true Emphasis and reference it doth not of the two rather suppose it was not to be in infancy for having as Mr. Marshal understands confessed so far of infants of the faithful that they are designati sanctitatis et salutis i. e. to be held in the mean time to wit in childhood and before baptism as holy and happy reputatively only yet he saies that none of all them are sancti i. e. holy indeed for that we see is Tertullians sense of the word enter into the kingdom unlesse they be born of water and the spirit that is as I conceive till they be converted and baptized which thing that it is at all to the infants of the faithful in their minority he saith not at all here nor any thinglike it but elsewhere mentioning the same Scripture Iohn 3. 5. as he puts the water and the spirit together so both before and behind it he puts teaching and dipping faith and baptism as things that by the law of dipping are imposed as of necessity to go together saying he hath bound faith to the necessity of baptism therefore all believers speaking of none else were baptized and then Paul when he believed was baptized in his book de baptismo advers Quintil. Editio de la. cerda vol. 2. p. 153. ibid. c. 13. as Mr. Blackwood quotes him in his storm of Antichrist p. 28. 29. so that in the quotation were are yet upon the Antithesis lies thus in my conscience as I read him viz. infants of the faithful in their infancy may be reputatively holy but not really holy none being really holy till such time as they be born of water and the spirit which was not in infancy in Tertullians apprehension as it seems to me in that very place which the Dr. and Mr. Marshall make so much of as the words designati sanctitatis non sancti do shew whereupon I perswade my self it was that in that other place of his that I must return to he uses disswasion from dispensing and perswasion to deferring baptism to all but specially to infants not of infidels onely but believers also as I shall shew clearly to Mr. Marshal now who scruples it and that by such reasons as shall take that rub and stumbling block of his out of the way I mean this last text of Tertullian of his own and Dr. Holmes his alleading by which they were both gravelled from believing Tertullian to be ours for indeed whereas that place he last alleadged did give him supposed ground to scruple whether Tertullians disswasion from baptizing of infants were from any but the infants of infidels I hope to shew him such a necessity of understanding his disswasion to be from the baptism of any infants whatsoever as shall give him contrarily sure ground of belief that howbeit Tertullian would have some infants higher accounted on then some yet he would not from thence have any baptized to which end I shall set down Tertullians disswasions of infant baptism in English as I find them quoted by Mr Marshall in latin who I observe seldom Englishes what may make against him p. 34. of Mr. Marshall against Mr. Tombes and in p. 122. of Dr. Holmes in English and more largely then by either of them by Mr. Blackwood in his storm p. 29. together with the grounds why he would not have little ones baptized and leave it to be judged what little ones he means Tertullians words are these viz. According to every ones condition and disposition and age the delay of baptism is more profitable but especially concerning little children for what necessity is there if it be not so much a necessity as to have the sureties also brought into danger who may both by their own mortallity fail of fulfilling their promises and by the increase of an ill disposition be deceived The Lord saith indeed forbid them not to come unto me let them come therefore when they grow up to youth c. thus far Mr. Marshal and the Dr. Mr. Blackwood writes further thus Let them come whilst they are young whilst wherein they come they are taught let them become Christians when they know Christ a little further he saith shall it be done more warily insecular things that to whom earthly substance is not committed Divine should be committed they shâ—…ll know to beg salvation that thou mayst seem to give it to him that asketh it al so in the 20 chapter of the same book he saith it behoves them that are about to enter into baptism to pray with frequent prayers fastings kneeling and watchings and with the confession of their sins past in all these words is he recorded by the three authors above named disswading from baptizing infants now whereas Mr. Marshall professes he stands much inclined to believe that these little ones to whom Tertullian would have baptism delayed are to be interpreted of the infants of infidels onely and Dr. Holmes helps him what he can in this by quoting the words of learned Iunim upon the place who is just of the same opinion
Therefore good Sirs fall back a litttle and begin again and make a prosyllogism or two if you please before this Syllogism takes its turn and do not beat the air and let flie such hot bullets as accusations of damnable blasphemy before you have any adversary appearing against you for verily you first falsely suppose us your opposites in that wherein we agree with you and bestir your selves to fight us in such a fierce fashion as if you would fright us out of our cause before you come neer us and set your selves to prove that which whoever doth yet I for my part do not deny for verily t is the minor and not the major in the Prosyllogism which we quarrel with and as for this Syllogism of yours I honour it not so farre as to own it neverthelesse if it be lawful to make a formal answer to an unlawful argument and least you take it ill and think much on 't if I sleight it so as to give no other reply then that above I le make bold to answer it now it s brought by you for infant-baptism as you do when the same is brought by Rome for other traditions viz. that this tradition you plead for is not universally practised therefore taking your words in a true sense and in their largest latitude though I dare not be so damable in my doctrine as you viz. to bring every one under blame of damable blasphemy who holds a possibility of error to befall the universal Church i. e. the whole state of Christs Church which is but imperfect here on Earth yet can I not say nor do I that in esse actuali the universal Church hath erred in the practise of this point of baptism so as that she hath been totally diserted by the spirit of God and that Christ hath not made good his promise to her any more then your selves yea really if you use the word universal Church in its due and proper extent viz. in respect of both time and place and in the like latitude in which Dr. Featley from whom you borrowed this argument and some of the â—…est and might as well have sent us to him for it as troubled your selves to hold it out here in a new harnesse uses the word universal Church as expressing All the assemblies of Christians in the world that ever were from the Apostles dayes to this present which he stiles the formal Church this universal Church cannot be impeached with error in the point of infant-baptism for it hath not universally owned it neither was it in use from the beginning there have bin some ages and places wherein the Churches practised baptism so agreeably to Christs will that you shall never be shent by him as failing in that point if you do it no otherwise then it was done then and there viz. the dayes and places wherein the primitive Churches dispenst it for they were all so wholly strangers to your infant baptism that not so much as the sound of such a thing was ever heard among them and howbeit Dr. Featle tells us a tale p. 16. out of Origen on the Romans whose originall is lost and into which work of his on the Romans t is shrewdly suspected by the learned that Russinus and the Romans have Sophisticated such a sentence that the Church had infant-baptism from the Apostles and thence very goodly grounds A positive argument of very great moment saith he that may convince the conscience of any ingenuous Christian viz. that the Apostles in their dayes began to baptize infants and the whole Catholique Christian Church in all places and ages even from the Apostles dayes hath admitted the children of Christian parents to holy baptism therefore t is no error Yet I must tell you that Origens bare word and single say so if it were his own is no warrant whereupon all men may safely muchlesse must necessarily believe it was so but the word of the New Testament of which the Apostles mostly were the Pen-men is warrant enough to us to believe that it was not so were the word onely silent about it how much more whilest it hath so much against it that we may say t is exclusive of it Howbeit therefore you say that infant baptism hath been universall it is sufficient proof of its non universallity in that you can never prove that it hath been universall and we have proved that in the Apostles dayes it was not so that in the first Century t was not so nor in the second for ought any man living can possibly shew how ere it began to creep in about the third and howbeit it hath been never so universally and erroneously practised from the fourth or fifth Centuries till now yet neither will it follow that the universall Church hath practised it nor that the universal Church hath erred in it nor that Christs promise Mat. 28. 20. Ioh. 16. 13 14. 16. 17. 29. concerning the spirits abode and guidance is not true for that 's not more made then made good to those that perform the condition and terms on which it was made viz. the observation of what he commanded in which case the spirit is ever present and ever was and shall be with those few that keep the truth as for the most when they began to dote on mens teachings and traditions and to fashion themselves more at a venture after the words of the wise and prudent then after the word of God it self and to Idolize the dictates of Synods and Ghostly fathers so as blindly to subject themselves to their sentences as their onely Oracles then Terras Astrâ—… reliquit Christ who did ingage to lead them by his spirit who would be led by it was dis-ingaged and true enough in his promises though he left the world to lie in darknesse and to be filled with their own wayes and with the fruits of their own inventions Moreover t was not the Church in the capacity of a Church in respect of outward form and order but his disciples to whom that promise was made to whom also it was performed and made good in all ages according and in such measure as they kept close to him for in the time of the treading down of the Temple and holy City and the true worship and worshippers and of all that visible fabrick and Church posture which stood in the primitive times and even in the grossest darknesse God gave power to his two witnesses i. e. by his word and spirit in the hearts and mouths of his Saints impowered them to prophesie and testifie to the truth against the traditions of Rome and against infant baptism as well as other of her superstitions and heresies how else could Bernard have said as he doth Serm. 65. super cant of some that opposed the corruptions of his time They laugh at us because we baptize infantâ—…s because we pray for the dead and require the prayers of Saints yet even to those Martyrs that did witnesse to
us with his teeth we shall be constrained to lend him one or two blowes more toward the dispatching of him out of the way and then we shall be ready to meet with the force that follows Review And indeed they do conclude the whole Church of God to have erred most fearfully in one of the most necessary points of religion as if she had been totally deserted by the spirit of God and Christ had not made good his promise Re-Review First I observe that when ever it seems best to serve your turn so to do you stile baptism so necessary a matter one of the most necessary points of Religion abouâ—… the administration of which to erre is most fearfully to erre litâ—…le lâ—…sse then downright damnable otherwhile again as when you would modifie mens spirits towards your proceeding in infant baptism from proceeding so eagerly against that practise in case it should prove to be the error and ours the truth then you speak as diminutively of it as may be as if it were a matter which it matters not so much whether it be done your way or ours in childhood or at years by dipping or sprinkling so it be done an error which is not worth so much ado and striving to râ—…prove and rectifie as the Anabaptists make of such indifferency that t is not fit sith t is now the custome that the peace of the Church should be disturbed about it as if this truth of the Church though troden down must not have an hand lent it to help it up again for fear of displeasing and awaking the Church from her swâ—…et sleep of superstitious security till she pleases not so fundamental a defection which hand soever it lies but that it may be left ad libitum dispensed ad placitum so that such as will have their infants sprinkled may and such as will not or cannot be satisfied that is the true baptism may chuse and be baptized themselves if they please or not at all if they please and yet not be disowned so far one by another but that they may notwithstanding different judgements in so fiddling a thing as that is fall together but it will be by the ears sure at last into one fellowship and I know not how much such prety prate doth passe from your partie sometimes to lull us in as it were to wink at small faults and to make no noise about such a petty matter if infants baptism should be as many Priests know it is e. g. Dr. Gouge yet know it not no more then a meer Tradition of men At Pater ut gnati sic nos debemus amici Si quod sit vitium non fastidire What a deal of Patheticall Popisticall perswasion to this purpose as to pacify peoples spirits towards your errors in small points passes from you p. 26 27. of your paper viz. to avoid a querulous conscience misliking finding fault complaining taking offence at every thing where there is no cause streining at agnat giving over the company of the flock of more goats then sheep for every rub alias refusing to reform seperating from the congregation alias the parish church of the Popes congendring for a ceremony alias some small thing which to synodical prudence it hath seemed good to add to the ordinances of Christ as if his wisdome had not made things full and fine enough e. g. the surplice the forced gesture of kneeling before the railes and Altar yoking of sheep and swine together in the Supper and in baptism the crosse the form of slatting two or three drops of water with wet fingers on the face instead of dipping and orewhelming and this too but to an infant instead of a professed believer by which ceremonious quiâ—…ks they brought in not so much alterationem as aâ—…erum and ceremonized the whole substance of what Christ required quite away to endeavour after a true temper of a son of the church humbly to submit to the judgements of others sooner then our own alias to see through the Priests eyes and say we see it not what ever we see to the contrary not to dare to contend with any much lesse Superiors alias Popes Counsels whole Classes of Clergy men for they will bite Mic c. 3. 5. without strong and evident and convincing reason for our assertions which if we have not for our baptism against yours never men had in any controversy since truths resurrection from under the pawes of the Pope and Priesthood to this day not to see things amisse alias go on hoodwinkt with implicit faith if we cannot but see things amisse to hide and cover them specially the nakednesse of our father and shame of our Mother alias the Pope and Clergy out of whose loines and the Catholique Christendome in whose womb almost all error is ingendred least if their spiritual fornications should be rendred too discernable reformation should prove too desirable and that too destroyable to their enjoyments not to let a light matter alias so light aâ—…d vain a thing as the vanity of infant-baptism work dislike in us much lesse departure and divorce not to depart by seperation save in case of a great and unsufferable crime alias some worse and more fearful error then can well be about the dispensation of baptism of which there 's dispair of redresse which was the Protestants case with the Church of Rome and our case also with the Protestant nations in which though we reprove them roundly for it as well as declare against it we see little forwardnesse to forbear their infant-sprinkling which by your leave gentlemen for all your soothing and smoothing and smothering over the thing as no great one if it be one sometimes for your own ends yâ—…t to take you at your own words in this place is little lesse than an unsufferable crime and a business in which to erre is most fearfully to erre in one of the most necessary points of religion and either betokens a totall desertion by the spirit of God or else you shew your selves but ignorant men in speaking so of it and that is the very truth of it indeed for though an error about the subject and essential from of baptism be at no hand to be set so light by as t is by you when you see men resolved to depart from your societies in case of your refusal to reform that double error which in that point remaines yet among you while you Rantize infants yet neither is it to be so mightily magnified and made such a hydeous such a fundamental such a dangerous such a damnable error unlesse persevered in willfully against light or conscience and then a smaller matter then that may prove of sad consequence to any soul is as inconsistent with all possibility of their salvation that in times of ignorance did happen to hold it or puts all such persons under an absolute impossibility of having any thing of the spirit of God in them as meerly by reason of non
persons that did then believe whose children yet for all that promise to them and their children you so talk of out of Act. the 2. 39. came all to nought through unbelief for else indeed the promise even after Christ crucified was to them as also to all others so sure in case of faith that that causelesse curse of their parents wishing the blood of Christ to be on them and their children should never have hurt any but them that wished it In further illustration of which yet I mean that personal faith onely not 〈◊〉 gives a standing in the Church now because I write to a generation of men that have more time to read then I to write I hope I may be bold to trouble my self and you with the transcription of at least a page out of a little treatise termed a confutation of infant-baptism by Thomas Lamb very plain and pregnant to this purpose and the rather because I fear you will not search the book it self soundly if I should send you to it onely by telling you t is worth your reading in this point though at your request I have all-to-be-read Dr. Featley in the 12. and 13 pages of which book of Thomas Lamb he writes as follows So then when Christ the true promised seed was come the seed in the flesh that lead to Christ ceased for the natural relation ceased at the death of Christ and not before at which time the distinction or different holinesse between Iew and Gentile ceased Act. 10. 28. Eph. 2. 13. 15. In Rom. 11. 20. it is said through unbelief they are broken off now t is manifest they were the true Church till the death of Christ and then broken off through unbelief why were not the Iews in the sin of unbelief before yes no doubt why then were they not broken off before and why then the reason is because the time of faith was come and therefore now they were broken off through unbelief the seed was come therefore the natural seed ceased Christ was come therefore the law ceased As long as the law lasted they did remain in the Church by being circumcised and observing the rites and ceremonies of the Law though they did remain in unbelief but when the time of faith was come Gal. 3. 25. then they were no longer in the Covenant and Church by observing the rites and Ceremonies of the Law which they entered into by circumcision but now they were broken off through unbelief which notes out unto us that the standing in that Church before Christ in time of the Law and the standing in this Church since Christ in time of the Gospel is upon different grounds for the standing in that Church was by being circumcised and observing the rites and ceremonies of the Law but the standing in this Church is by faith and being baptized into the same faith Act. 2. 38. 41. Joh. 4. 1. Gal. 3. 26 27. Rom 11. 20. And it is to be noted that the Iewes the same people that were circumcised and in covenant with Abraham according to the flesh and thereby members of the Iewish Church could not be the visible church according to the Gospell unless they did manifest faith and so be in covenant with Abraham according to the spirit and baptized into the same faith Whereas if the Covenant now under Christ were the same that was before Christ with Abraham and his posterity in the flesh then by the same right they possessed circumcision and the Iewish Church state they must possesse this since Christ which they could not do therefore it is not the same It is true therefore that the Covenant of God makes the Church both in time of the Law and Gospel too for the Church is nothing else but a people in covenant with God now look how the covenant differs so the Church and people differs which is made by it and which enter into it Now the Covenant whereby God took a people outwardly to be his people then was that whereby they did being circumcised participate of all those outward meanes which led to Christ which was to come Psal. 149. 19. 20. But the Covenant whereby he takes a people outwardly to be his people now whereby they are admitted to be baptized is that profession they make of faith in Christ Acts 8. 12. 37. Mat 3. 6. Whereby they have true and spirituall conjunction with God and are his people Heb. 3. 6. Indeed it is true that Christ is and ever was the Mediator and Means of salvation and also that all those that were saved were saved through faith in him both before and since his comming But yet because the outward means of making Christ known doth differently depend upon his being yet to come aâ—… upon his being come in the flesh the one being more dark the other more plain the one more carnall the other more spirituall therefore the participation of these meanes doth make the state of the participants to differ Thus far are his words and then noting certain differences to the number of seven or eight between the Old Testament and the New which is 1. Established upon better promises 2. After the power of an endless life 3. In Christ. 4. And liberty of the spirit 5. A Celestial Jerusalem 6. A State of faith He very truly concludes that such onely as are in the New Covenant in Christ in faith of the promises born from above and partakers of the spirit and the power of that endless life or of the world to come a re suitable to be admitted to Gospel Church priviledges In the time therefore before Christ saith he such as would circumcise themselves and their males and observe the Law in the rites and ceremonies therof together with their children by generation were the seed and in covenant with that Church but now since Christ only such as believe in Christ and are thereby children by regeneration are the seed and in câ—…nant with this Church and this he proves further yet First Because None of the Natural seed of Abraham are in the Covenant by vertue of any natural relation though they did remain in the Iewish Church till the death of Christ and as that Church then ceased so their being in the Church by an natural relation ceased also Act. 10. 28. Rom. 9. 8. Gal. 5. 28. 31 3. 7 8 9. 14. 16. 19. 26. 28 29. Secondly The Gentiles have no natural relation to become Abrahams seed by therefore a believers child cannot become the seed of Abraham by being the seed of a believer unless such children do believe themselves and cannot otherwise in no respect be participants in the covenant made with Abraham p. 14 15. And again p. 18. No Gentile saith he is Abrahams seed at all but by believing the righteousnesse of faith allthough he be the child of believing parents Now therefore because you tell us not only First that believers children in infancy are Abrahams children though they yet do not
the works of Abraham i. e. believe not on him that justifyes them as some of you doâ—…e they do but also Secondly that the promise of the Gospel is to believers and their seed These both are abundantly confuted by that quotation of mine which quotes more Scripture then you will ever answer so that I wonder you blush not to shoot out so boldly two such blind and unâ—…ound assertions together the second of which I shall say no more to it being virtually answered by what is more formally spoken to the first also because I have shewed so undeniably above that I know your consciences must yield to it and that from this Act. 2. 39. whence you would wrest a proof to the contrary that the promise if you take it for the profer of the Gospel Grace is to all men in the world every creature and so not to believers and their seed only but to all unbelievers and their seed also in case they shall believe for he conditionats the promise on calling for such these were whom Peter spake to whilst he was yet speaking that very word to them viz. the promise is to you and your children but if you take it for the thing promised which is not Church-membership and participation of baptism as some say whose absurdity therein I have declared but the spirit remission of sins and salvation this is made good also to the believer himself and it is mercie enough to him that it is so I think but not at all to his seed for his sake nor his faiths sake for if it be I testify his children need no faith of their own nay more God never made promise to save any of believing Abrahams natural seed without faith in themselves for Abrahams sake as neerly as he took Abraham to be his friend for even he had sin enough of his own to have â—…unck him if the same Mediator that saves any of his seed in that way of faith had not mercifully saved him the same way nor yet for Abrahams 〈◊〉 sake for that merited not salvation for them nor was it instrumental but faith only in themselves to any one of his sonnes salvation for every one must bear his own burden if Christ bear it not and the just must live by his faith and not his fathers neither did he ever promise for his faiths sake to give faith to his natural seed as his for then they must all have had it qua sic including dâ—… omni and being universale summum or God shouldly which he cannot neither could God blame them as he doth for unbelief but himself without whom say you they could not believe who had promised to make them believe and did not though yet he promised to circumcise i. e. by his spirit to sanctify the hearts of his spiritual seed as well as his own i. e. all such as believe and are in the faith with him for the promise being still sure to all the seed which it is made to they all must be blessed with faithful Abraham Now if God who made the old Covenant promise of the earthly Canaan to Abraham and his fleshly seed did not make the Gospel promise to him and his fleshly seed but onely that 〈◊〉 of his that believes with him can we think that he made that promise to the Gentile believer and his fleshly seed for his fathers sake unlesse he have faith of his own Babist No we do not say without respect to his own faith but as the believers seed shall believe so it s made to him as well as to his parents Baptist. So it s made to the unbeliever and his seed also viz. as they shall believe as well as to either of the other and by that account you may baptize all the world Again none of the Jews though the natural seed of Abraham and partakers of all the ordinances of the old testament as Abrahams children could be admittted to be baptized upon that same natural relation though they pleaded it never so stisfly Mat. 3 but only on manifestation of amendment besides that 3000 converts should not baptize their children when they were baptized themselves as Abraham by command took all his males and cirmumcised them the self same day with himself argues plainly that both the covenant and the promise as Mr. Marshal saies truly as to the manner of administration was now changed and not continued to parents and children both alike but as they both alike believed And that these were not baptized with their parents I take Mr. Cotton at his word who as I have shewed before confesses it and if he should not stand to his testimonie herein yet these words viz. as many as glady received the word were baptized which exclude infants and were an imperfect relation if he meant not onely them that received the word are so cogent that they cannot but compell him So I have escaped two of your bullets and as for the third viz. that the Gospel which is a better Covenant would be far worse if believers children be not counted in it and have not right to baptism and membership as well as the Iews children and be valued but as Turks and Pagans this is so sick of the same disease of absurdity with the rest that I fear not its doing much execution besides we have lamed it before having told you before and proved it too and now will again that the exclusion of the fleshly seed from this Covenant and administration which was taken into the first doth not lessen or straiten the grace of God under it at all not render this covenant worse then the first contrary to Heb. 8. 6. the place twice quoted by you where it s called a better for the meliority there spoken of of this covenant above that lies not so much in the extension of the grace of it to such subjects as in the meliority of its promises for this is a better covenant still then the other who ere it belongs or belongs not to forasmuch as it makes better promises then the other viz. of a heavenly Canaan and all spiritual blessings in and by Iesus through faith when that promised an earthly Canaan onely and certain temporal blessings therein on performance of those tedious services of the law T is true theirs in this sense and thus farre was a Covenant of great grace too as t was made freely to that people above other nations for he did not so to any people else concerning outward benefits and such statutes and judgements as should on their observation of them not onely continue them therein but as a shadow type and schoolmaster conduct them to this yet greater is the glory of the Gospel covenant which now is so that the other had no glory in respect of this glory that excelleth therefore the grace of God under the covenant to them that are under it is greater also Besides if you speak not onely of the intention but
men at years but infanâ—…s being uncapable to act faith and it being not required of them therfore they may be baptized without it which conclusion you make without book to for the word warrants you not to make it why may not we when you call so universally for faith to every ones salvation or else saying assuredly they are damned return the like viz true no salvation without faith of persons capable to act it and of whom it s required but infants being uncapable to act it and it being not required of them therefore they may be saved without it Babist This conclusion is spoken without book and as unwarrantable by the Scripture as you say ours is sith the Scripture speaks as much of salvation by faith as of baptism upon faith and as little of salvation without faith as it doth of baptism without it therefore still we have at least as good ground to say infants may be baptized without faith as you have to assert they may be saved without it Baptist. No I shall leave you behind here for sith the Scripure speaks of the impossibility of infants believing and yet with all of their saluation as your selves confesse in your own interpretation of that clause viz. of such is the kingdome of heaven but no where at all of their baptism it shews that they may be saved without believing but shews not that they may be baptized without it besides to hold any of them to be damned before they have by actual sin debard themselves of salvation is abominable cruelty and breach of Christian charity with you who yet confesse that all of them have not faith p. 19. but to hold they need not to be baptized cannot bear the like construction sith t is acknowledged by them that deny their bapâ—…ism and by them also who absurdly assert to the contradiction of themselves that the denyal of baptism to them denies all hope of their salvation that they may be saved nevertheless though they die unbaptized so that whether we who hold that to them all belongs the kingdome of heaven though they neither believe nor are baptized before they die or you that hold no salvation to them without faith and yet hold that all of them have not nay that very few of them for how few are believers infants to others have faith whether we or you I say do justly deserve the censure of damning all or at least innumerable infants dying contrary to that evident testimony of Scripture and sentence of our Saviour that to them belongeth the kingdome of heaven and contrary also to the rule of Christian charity set us by your selves which is to presume well of every infant that he is in a good estate till he appear to be in a bad and by actual sin to bar himself and deserve exemption from the general state of little children declared in Scripture which is this that they have right to the kingdome let the most simple but honest Reader judge between us As for the two texts you say are brought in proof of justification of infants without faith viz. Rom. 5. 18. Rom. 11. 7. who urges the last of them I know not for my part I take it to be of no tendency at all either to your purpose or ours therefore I shall not trouble my self with it but the first of them which you say is so directly against us t is because you are blind if you do not perceive it to be an express downright declaration of a general justification of all from Adams sin as to life i. e. a resurrection from that bodily death which that sin brought upon all mankind and from which as there is now a universal return of every individual by Christ so there had never bin any returning for any one man in the world but by Christ to all eternity world without end 1 Cor. 15. 21. 22. Yea as universally as that judgement or condemnation to that first death came by Adam upon all men so that it spreads its black wings upon them all and brings them all down to the dust from whence they came so universally is justification unto life i. e the benefit and resurrection from that death from which else no one man should ever have risen come by Christ upon all men really and truly and not onely so but a capacity also and possibility of eternal happinesse and well being after that resurrection and all this whether persons believe it yea or no yea and a promise and certainty of it in case of belief in this Christ otherwise indeed a losse of the Resurrections becoming a mercy and benefit to them and a lyablenesse even after that escape of the first death that came by the first Adam to a sorer even that second death that lake of fire which by the second Adam by whom comes eternal blessednesse on believers comes upon all unbelievers and that for ever So that if there be no salvation to infants without justification yet ther 's justification of infants without faith or baptism either And whereas you argue from the cart to the horse from the justification and salvation of infants to their faith I argue from their non capacity to believe to their justification and salvation without it no salvation or justification without faith say you but infants are justified and saved therefore they believe if no justification and salvation without faith say I infants who cannot believe can neither be justified nor saved but infants so farre as they need justification for they have no sins of their own are justified and saved also for the kingdome of heaven belongs to them therefore there is justification and salvation for infants without faith To conclude therefore this opinion of you adversaries to the truth which allows no salvation to infants without faith puts you miserably to your shifts viz. either to find out a new way of coming by faith which Paul saies comes onely by nearing or else to damn innumerable dying infants who whilest they lived were uncapable to hear the word preached and so to believe or else as you do p. 18. to dream out a new kind of hearing whereby infants come by their faith viz. an inward wonderful miraculous hearing of some voice of the spirit within such a sigment of your own brains as the Scripture is wholly silent in and no true Church of God nor rational man but your selves who dream dreams and divine false divinations and things of nought deceits of your own heart and tell them to the deceiving of others did ever dream of and whosoever shall consider the impertinencies of your proofs in a cause of so great consequence shall have just cause to suspect all your other doctrines and to take heed how they take any thing any more upon trust as the whole world hath done now of old from these new masters the Clergy who instead of being ministers in truth or servi servorum dei have bin domini dominorum Lords
one infant then of an another no infants appearing reprobates in infancy and of their right to heaven above all infants all which passages being spoken to above may be reviewed there by any that have a mind to it the utmost intent and drift of this whole Section is to prove infants to be capable of faith which thing if it should be granted for truth yet I wonder how that redounds to infant-baptism since it s neither bare capacity nor actuality of believing but professing to believe that is our warrant to dispense baptism to any subject for iâ—… will not follow from the having of faith to bapâ—…ism unlesse that faith be professed much lesse will it follow from a capableness to believe or have faith that a person hath it and therefore must be baptized For then first heathen infants are as capable of it as other infants all souls being equall in their Creation therefore they must be baptized also yea Sirs if you give back and let your Argument fall so low now as to say infants are capable of faith and therefore must be baptized before they have or appear to have it then I le warrant every ones right to baptism as well as any ones thus viz. The souls of men and women are capable of faith before they believe and whether ever they do believe or no the spirit of God can work it in them Therefore men and women before they believe or whether they believe or no must be baptized Yea all souls are as capable subjects of faith as well as the souls of believers infants and therefore must be baptized But Sirs though persons be not only capable subjects to believe but such also as for ought you know to the contrâ—…ry do believe and of whom you cannot say they do not yet may you not at all baptize them wâ—…thout some kind of evidence that they do and that 's more then in particular any infant can give for it self and as for that muddy manner you argue it in when you say the Kingdome of heaven consists of infants they are called to come to Christ and Christ received them therefore they must be baptized besides that those indefinit expressions exâ—…end no more to believers infants then unbelievers we may as well argue thus the Kingdome of heaven consists of men men and women have right to it are called to come to Christ received and blessed by him therefore men and women or these men and women whether it be evident of them in perticular or individuo yea or no may be baptized which were absurd non-sense in the abstract yet such are your pleas for those particular infants you sprinkle whilest you deny baptism to heathen infants viz. the testimony of Scripture in gross and infants capablenesse to have the inward baptism and such like on this wise did Dr. Channel at Petworth dispute Ian. 5. 1651. saying If infants are capable of the inward baptism then they may have the out ward But c. And could not prove the consequence or sequel of his Major four times over repeated by himself and as often denyed by his Respondent Review The difficultie in the understanding how fa it hshould be bred in them and after what manner is that which hath bred the doubts about their having it but if we had learned to believe the Scriptures which by necessary consequence confirm the thing we would leave the manner of doing it to him whose work it is the spirit of God who is able to do it we do it in other articles of faith and the resurrection of the body and ask not how it can be done because the Scriptures have delivered it and this of the renovation of soul is no lesse Miracle Re-Review And well may it be difficult to understand how faith should be bred in infants and doubted that they have it not since if we have learned to believe the Scriptures they are so far from confirming such a thing so much as by any possible or probable consequence that by necessary consequence they contradict it while they tell us that there is but one way whereby faith cometh and that such a one as it can never possibly come to infants in viz. hearing the word of God preached not inwardly by the spirit only as you prate below for he speaks not of such a thing there Rom. 10. but outwardly by some visible or audible creaturely ministration as is plain by the words foregoing viz. How shall they believe in him of whom they have not heard how hear without a preacher how preach except they be sent And whereas you tell us the spirit is able to work faith in them therefore we must leave the manner of doing it to him not offering as it were to pry into it Good Sirs spare your labor talk not about the unknown manner of a matter as unknown as the other for the thing it self is not yet clear in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neitherdoth the spirits ability to do it prove that it is done any more then it proves there is a 1000 worlds or that all men have faith because these things arepossible â—…o be effected by him but the evidence that he doth such a thing which if it be wanting as it is in this case it is but egregious folly to argue it from the other so as to say God can do it therefore though the manner how he doth it is not known to us yet we must not meddle further then to believe it is leaving the manner of doing it to him Moreover Sirs assure your selves of this that in some sort the manner is usually manifested to us in the word as well as the matter of such things as we are there called upon to believe even that miraculous work of the resurrection of the body which is your present instance wherein 1 Cor. 15. 35. to the end the Lord condescendeth at large to explain the manner of it as well as to prove the matter of it before and whereas you say you leave the manner of the doing things when it is nor clear to you to the spirit himself whose the work is in other articles of faith I wonder you are so forgetful as to bear such false witnesse as this against your selves when as in the point of dying infants salvation which for the matter of it is so clear that you cannot deny it though not clear to you in the manner you leave not the manner of it to God himself whose work it is to save them but limit him to the way of Church-membership faith baptism and holinesse c. whereas the word that was not at all for infants instruction declares to men and women what way he will save them in asking in many places of your book how can infants be justified without faith how can Turks and Pagans infants be saved what hopes of our infant salvation without baptism and all this too though there is no fear of their damnation by
deponing of that position you ground all on viz. that t is apparent the infants you sprinkle do believe and so a serving of our turn as much as we desire and as for that little which seems not so directly for us though by reason of not the profundity for t is shallow enough but the darkness and muddiness of the matter it be hard to see clearly to the bottom of it yet if I do truly sound the sense of it and reach to the utmost of your meaning in it it seemes to speak as liâ—…tle for your selves You tell us first that an Argument from comparison is subject to many objections and cannot hold unlesse caeteris paribus be first proved whereby you subject the most of your own Arguments in the present point to exception for I appeal to your selves and all men to judge whether they are not mostly drawn from comparisons between the children of the Jewes and the children of Gentile believers the circumcision of the one and baptism of the other and yet caeteris paribus is not at all proved by you to this hour nor yet ever can be sith caeteris imparibus I mean disagreement almost in all things between Jewes children and Christians between circumcision and baptism is so manifestly made appear by us that there hardly appears any analogy at all between them Besides Secondly So far as to the freeing of this Argument from comparison between infidels and Christians infants so as that it may hold without any exception caeteris paribus is granted by your selves for if by this parity in other things you mean an equality of souls by creation your selves assert that parity but a page above viz. p. 16. where you say all souls are equall in their creation and so the souls of believers and unbelievers infants But thirdly If by parity in other things which you would have proved you mean an equallity in their natural capacities and endowments of wit and ingenuity then either there is such a parity in infants of Christians and infidels or else so far as disparity is the excellency may much rather of the two be supposed to be in the children of Christians in whom yet caeteris paribus suppose them to have the same education and instruction there is no more inclination to believe in Christ by verrue of any habit of faith infused into them in infancy above the other then there is in the children of Indians Next you tell us If the Objector had considered c. he would not have concluded thus as he doth The objector you say is Reason so that Reason belike was much besides it self in arguing so unreasonably against your fiction of faith in the Infants of Christians but what if Reason should consider the very same that you here wish it would must its conclusion against the belief of believers infants be thereupon ere a whit the more unconcluded and what though among children born of the same Christian parents under the same education one gives a better specimen not onely in acts of piety and religion but of knowledge also may not therefore the habit of faith be more groundedly denyed to be in one then the facultie of understanding can be denyed to be in the other What still Sirs still will you make the being of faith in the infants of Christians of equall necessity with the being of the principle of reason and facultie of understanding in infants the faculty of understanding is an innate habit necessarily to be concluded and that in the highest degree to be in all infants t is in omni per se quâ ipsum but faith in Christ is by your own confession but an infused habit and by your own confession as not in all infants so in you know not which and which not till you see them act it and yet by your own conclusion to go round again t is in such not in such viz. not at all in Turks and Pagans infants for they are all in a damnable condition with you but in all infants of Christians even such as yet give no specimen of it and that so necessarily that a man may as truly deny that which is naturall to them even the faculty of understanding as deny the habit of faith to be in them Next in order to a fuller and more direct answer you prepare the way by a pannel of six or seven positions which you say you must necessarily hold concerning two or three of which we may say it s no great matter whether you hold them or no for any undoubted and infallible truth that is to be found in them in the sense wherein you take them or at least for any great matter of assistance that acrues to your cause by them and as for the rest of which you say you must necessarily hold them you might have said rather you must necessarily yield them to us for indeed they are the giving up of your cause and no other then the drawing of a dash with your own pen over all that ever you say throughout the residue of your works as concerning that sufficient appearance of faith you assert to be in believers infants yea he is blind that doth not see you thereby perfectly blotting out again what ever you penned in that particular with your own hands First say you the habit of faith must be before it can work I know no necessity of holding this for truth neither indeed would you hold it but that you imagine faith to be another kind of habit then it is for there are more kinds of habits then one though you speak of habit by the lump all along as if you were aware of but one for here 's ore and ore again habit habit habit habit habit but not the least hint of what kind of habit you mean you are never the men that distinguish of habits whereas qui bene distinguit bene docet there being some habits acquired and obtained no otherwise then by acting and faith it self is such a habit as will hardly be proved for all your confidence in the contrary to be any other at least to be apparent in any one or visible to the view of others till some act thereof hath past the persons in whom it is neither is any one in the world that I know of habitually a believer in Christ till having heard of him or his word he doth actually believe Secondly whereas you say the spirit of God infuses this habit I grant he infuses it if you take the word infuse in a true sense i. e. for begetting it in persons by the preaching of the word other infusion of faith if yet that may be properly called infusion which is a phrase rather of your own coining in this case the word knows none God indeed gives it but he gives it in the way of hearing the word of faith in the way of hearing Christ preached in which way he never gave it to infants neither is it his
gift to them in any other the spirit works it but not without the use of means not per saltum and in 〈◊〉 ocul i. e. so suddenly as you fancy but by the discharge of that office he bears from the father to that end and purpose towards the whole world i. e. moving striving perswading inwardly whilest the word doth without inlightning convincing a man of sin in himself of righteousness to be had and of a judgement to come wherein we shall be saved or damned according as we believe or believe not accept or neglect so great salvation upon which motions and convictions which are stricter and stronger in some then in other foure some yield and believe and obey the Gospel and some for all this rebel and obey not so that t is true the spirit thus effects the business within us yet not so as that he is said wholly to do it without us he is the supreme efficient the operative cause of it but we are to be concurrent cum causa operante we have a part to do as well as he when he hath done his part towards us i. e. to believe which if we do not he will not force us he will go no further nor shall he be blamed but we and we not onely blamed but damnd for not doing it accordingly but if we do believe and turn at his reproof then indeed there is a promise of an infusion or rather effusion of the spirit in other i. e. those more special and peculiar offices of a witnesse to our spirits that we are Gods children a seal a comforter a reveâ—…ler of the things freely given us of God a supporter under sufferings c. all which it performes towards the Saints and in respect of which onely its called the holy spirit of promise Eph. 1. 13. in this manner the spirit of God in order to that sweet infusion of it self into us may be said if you will call it infusion for which a fitter word may be found to infuse i. e. to work faith other infusion of faith into men much lesse into infants or such a downright infusion as I suppose you dream on the Scripture makes no mention of at all Thirdly in that you say he is not bound to work it in all the children of Christian parent nor barred from working it in any of the children of infidels this indeed you must necessarily hold as you say for t is undeniable truth but in holding it you must wholly let go â—…ll you held before concerning believers infants appearing to have faith and that in contradistinction to the infants of unbelievers for first you use to say as p. 14. out of Act. 2. that the promise of it is to believers and their seed i. e. as believers seed and so consequently to all and onely their seed not the seed of unbelievers for quod convenit qua ipsum convenit omni soli semper belongs alwayes to all of one sort and not any man of another and thereby you use to bind the spirit unlesse he will bee unfaithfull to work faith as without which you think he cannot give them salvation in all the seed of believers for a promise that is made to such or such a seed quâ—… siâ—… must needs be sure as the Scripture saith Romans 4. 16. and made good or else God that cannot lie breaketh his word to all the seed to whom as such it is made But sith now you say that the spirit is not bound to give faith and salvation to believers seed nor barred from giving it to any of the seed of infidels which is as much as to say he is at liberty from all obligation of himself by promise to either of these above the other and to work it in which he pleases you will I hope unless you be more ashamed of seeming to have been ignorant then ashamed of your ignorance so as to give glory to God by confessing it relinquish that wonted position of a birth priviledge in this point in believers seed more tâ—…en in others which you ground and prove from that promise Aâ—…t 2. and ingenuously confesse that for ought you know the one hath no more ingagemeat of God to them by promise then the other so that unlesse there were more warrant then you have to single out one from the other as the special subjects of baptism and heirs of salvation you ought to baptize them all alike i. e. in very deed to let them all alone till you come as in infancy you confesse you cannot to presume what children have the habit of faith and what have not Fourthly whereas you say wheresoever the habit of faith is it inclines to holy actions when there â—…s opportunity and the season for bringing them forth whether this be necessary to be held or no yet wee l hold it to do you a pleasure in calling you thereby from your false cause for else its like to do you more displeasure in your cause of infants faith then you well considered when you penned and printed it for wheresoever faith is the opportunity and season for its bearing fruit and working by love and other holy actions is ever present and perpetual yea its never unopportune or unseasonable for him that hath faith to be acting obedience in one thing or other yea if any one say I have faith and have not works and holy actions much lesse if no inclinablenesse to holy actions that faith cannot save nor stand him instead faith without works being dead and profiting nothing therefore if where ever faith is it inclines to holy actions when opportunity and season for it is then I am sure there is no faith at all in infants for there is no opportunity or season at all in infancy wherein faith is found fruitfull in them and if you will say they have faith though you have no evidence of it and prove it is so because it is so then it is a faith without works and that faith is dead unprofitable and cannot save them Iames 2. and if so you would be better opinioned towards infants in my mind to hold them saved without faith then to hold they have a faith which cannot save them for better never a whit at all then never the better Fiftly whereas you say that this inclination to holy actions is not equally alike in all in whom the habits themselves are that may be so too yet Sampson and David are no such sufficient instances of it but that more sufficient might have been given for as there are many worthy things recorded which both these did by the power of faith Heb. 11. so he of whom you say he exceeded in acts of piety was in some things not to say as impious yet impious as well as the other besides to make comparisons between two such worthies as doing the one more good the other lesse both which by faith did no lesse the subdue and in their times fully deliver Israel from the
parents can have no hope of other then their damnation nay all the grounds on which to hope that any good comes of them are utterly destroyed So then of the doctrine that you deliver this is the summe in two round heads viz. That infants right to salvation must needs be apparent or else they may not be baptized Secondly to go round again baptism of infants must needs be or else there 's no apparent ground on which to hope they can be saved Finally I tell you I marvel in my heart it being so that such danger comes by denying infant baptism that parents cannot hope they can be saved how you dare for your ears delay so long as you do sometimes a week sometimes a fortnight sometimes almost a year as the custom of England was of old to baptize but twice in the year viz. at Easter and Whitsontide and do not rather baptize your infants so soon as they are born least happily their lying in the visible kingdome of the divel longer then you need to let them they happen to die before your good chear can be made and all your kinsfolks come together and then the parents be left without hope of any other but that their children remain in the kingdom of the divel for ever for persons live or dye visibly say you either in the visible Church of Christ out of which you say also there 's no salvation the visible entrance into which is by baptism by which therefore unbaptized infants never entred or else in the visible kingdome of the divel this is one of Mr. Baxters diseased disjunctions p. 71. for there isno more necessity then there is of sprinkling infants and that 's as little as little can be of their being visibly in either neither are they visibly in either the visible Church of Christ or visible kingdome of the devill till they are at years but in medio abnegationis you salve alâ—… that danger which I confesse is none at all in infants dying unbaptized but onely that I speak according to your own principles by telling us that t is not the bare omission or neglect but the contempt of the ordinance that damnes the persons that dye without it I tell you again that if this may passe for true and currâ—…nt doctrine among those that hold baptism due to men and women onely and not infants as I scarce know how it should sith neglect of known duty is damnable in a lower degree as well as contempt of it is in a higher yet however its false silly and nonsensical doctrine among you that baptize none but infants apply it how you will for the parents neglect and the parents contempt of the ordinance as to his infant is much at one i. e. neither of them damnable to the infant unlesse you will hold up that saying again in the world which God protested long since men should never have occasion to use any more viz. that the child shall die eternally for the fathers sin surely the fathers contempt doth not redound any more then his bare neglect with any danger or disadvantage to the infant and as for the infant he cannot be damned for not being baptized in infancy through his own neglect or contempt of iâ—… for he neither contemnes nor neglects it To the third of these three things that you and I both have thrust here into one place you in the Review and I in the Re-Review in order to the dispatching of them all together viz. it unchristens the whole Church of God c. I say thus confessing that our doctrine unchristens whole christendome which the Pope hath called the Church of God but is indeed the whole world of Gentiles that hath got into the outer court the meeâ—… outward form and name of christianity and hath trod down the holy City and true worship for 1â—…60 years that whole world that hath for ages and generations wondered after the beast nor is this inconsistent with the truth of Christs promises of his presence and guidance among those that are his true Church and people indeed for howbeit he hath according to the word left those to their own wayes that left and liked not his wayes yet he ever hath still doth and ever will lead those into truth that love the truth and will be led by his spirit when he will lead them yea though he tied not himself to teach them that should chuse the Pope for their Tutor yet according to his promise he hath bin more â—…r lesse with those that observed what he commanded them in his word from the beginning and so shall be even to the end Review Lastly it doth the devils work in the shâ—…pe of angels of light to make men renounce their baptism and if from Nero's hating the Chrictian Religion the antient Apoloâ—…etist of the Church did rightly gather the goodnesse of it we mâ—…y the validity of infants baptism from the devils hatred of it it hath ever been said of him he will not make a bargain with any soul till it hath renounced its first bargain which was made with Christ at baptism the Anabaptists are his Proâ—…tors and do it to his hand Re-Review Of whichdesire of his tohave us renounce our baptism being not a little aware though immediately after I renounc't that Rantism I once had unawares to my self in the innocency and ignorance of mâ—… infancy in the room thereof received real baptism I had one messenger from Satan to buffet me and beat me off from further proceeding in and owning of that practise yet through the goodness of God and that grace of his wherein I still stand I was so far from being removed that I was much more settled strengthned and stablisht in the present truth wherein I walk and I trust shall walk in unto the end unlesse I receive more evidence to the contrary then ever I have done from any wriâ—…ings or any discourses of any that ever I met wiâ—…h of what principle or profession soever which messenger whose name was William Everard after the flesh but the name that the father had given him was Chamberlin as he said for he lived in the secret chambers of the most high though he came to my house pretending that he was immediately sent from God with a message to me in particular viz. to renounce that practice of baptizing which himself had sometimes walkt in also but now relinquisht did to my self and some others after half a dayes most serious observation of his speeches strange extasies and uncouth deportment by many prodigious passages blasphemous pratings and as by experience we then proved them flatly false pretences to what he had not and most presumptuous yet successeless undertakings and frivolous fopperies of which I am willing at any time but not capable under a hours time to give fuller account to any that shall desire it discover himself to be one of the Archangels of darknesse which the devil now sends forth a new
First the false subject Secondly the false manner of administration together with my earâ—…est desires to have satisfaction from you concerning the latter also as in respect of which I proclaimed it null as well as in respect of the former yet you drilled away all the time about the first without either giving out a warrant then or granting us your presence another day wherein to give your warrant for the second In like manner at the publike dispute which was at Folstone before many hundreds of people where there was one if not more of my opponents at Ashford the Opponents part being put upon me much more against my expecta ion then desire I told that Câ—…ssis of Clergy men who were there that t was most proper to direct my dispute to their practise which sith it was the Rantizing and not the bapâ—…izing of infants I would prove that their sprinkling of infants was not lawful but I could at no hand be permitted to proceed in such a way or to come neer their copy hold in that pâ—…nt viz. their false form of dispensing though I promised to abide a whole week among them rather than they should not have discourse enough about the subject at last I obtained with much adoe a division of the question into two viz. 1. Whether infants were the true subject 2. Whether sprinkling were the true manner of baptizing And a solemn Engagement from them that if so be I would begin upon the first there should be a discourse after it upon the other But as I forewarned the people and that before these mens own faces that it would be at first viz. that they would evade all controversie about that if it were possible even so it fell out indeed at last for after some two hours or little more though it were well-nigh a winters day yet to night it was on their parts so uncessantly urged that the disputation might cease and the people for that time be dismissed that the divel is blind if he did not see that day that those who sided with him unseen against the truth did judge that there was discourse too much though but a little about the Subject of baptism and enough though none at all about the form But I let passe this and come to prove the point now in hand which is this that dipping or overwhelming in water and not sprinkling is the only true form or manner wherein baptism is to be dispensed and without which it is either properly no baptism or at least none of that baptism which is required in the word and may be owned as the ordinance of Christ. This is most plain and â—…n a most plain way I desire to prove it and first from the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ever used in the originall as that whereby this ordinance is expressed and whence it derives that denomination of baptism the proper plain English of which is to overwhelm or cover with water to plunge â—…ver head and ears to put under the water to dipp doâ—…ze or drown in the water and it is the derivative of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is tinge quod fit immergendo to dipp in that manner as they do that dy cloth and colours which is by that total submersion of things in the liquor as all men know they do that dy and not by sprinkling here and there a drop of water on them Thus I say the word baptizâ—… signifies and not to sprinkle and therefore that I may rouze all those people into a remembrance of this matter whose Priests deceive them and draw them to dream that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to dipp to sprinkle which some whether it be of that ignorance of the truth that cleaves and accrues to the common sort of Priests through their taking things upon trust and tradition one from another without tryal or of meer malice making them willfully to hide the truth after they have received the knowledge of it I know not God knowes but some I say stick not still as much as they can to make their people believe it But to awaken such to some attention to the Heterodoxness of their Priests as well as all waies to the Orthodoxness of them I here summon all the priests in Christendome out of either Stephanus or Scapula the two Greek Lexicons that are in so great request and of such ordinary use among you and such friends to your selves as you may see by the bitter invectives of both of them against us as Anabaptists as a Diobolicall sect and therefore would favour your cause as far as in conscience they could to shew the contrary to what I here have said viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either doth not signify a totall dipping of the immediate subject that is denominated baptized or dipped by it or that it ever signified such a thing as sprinkling at all Yea the word that signifies to sprinkle is another word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ever used in Scripture by the spirit when he speaks of such a thing as sprinkling yea t is used three times in one chapter viz. Heb. 9. 13. 19. 21. and is all along englished by sprinkling neither is there any one place of Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered to baptize or used to signify baptizing neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sprinkling or used to signify such a thing as sprinkling nor is there any reason why it should be so rendred specially if you consider Secondly The Non Identity and deep diversity that is between these two actions viz. Sprinkling and Baptizing Anglicè dipping by which as by a second Argument its most plain that sprinkling is not only not the baptism of Christ but in truth no baptism at all and so consequently that he is properly no-Anabapâ—…ist who baptizeth them that were but sprinkled and he A no-Baptist that doth but sprinkle Rantist Our sprinkling is baptizing as well as your dipping and these two are one say you what you will Baptist. I tell you and you will see it at last that as Christ hath but one water baptism and as he hath by appointment but one subject for that one baptism aâ—…d not two kinds of subjects as you dream viz. a believer only and not both a believer and a believers seed so he hath but one true way and essential form wherin that one Baptism is to be dispensed and that is baptizing Anglicè dipping and not two waies forms or dispensations of it specifically and essentially distinct from each other so that they are not so much as in speciall kind the same but sprinkling and baptizing alias dipping are truly two waies two forms two actions two kinds of actions so really different in their essentials so specifically diversified in their nature as actions that even homo and bruâ—…um which he is a brute
overwhelmed or covered is the title of the Psalm and this is with the waters of affliction Psal. 124. 4. so 142. 3. -143. 4. so see Psa. 69. 2. 16. where there is complaints of sinking as it were over head and ears in deep mire and in deep waters where the flouds overflow and prayer for deliverance from those swallowings up by them in token among other things of which continual dying in the world as well as to it and universal passing under the waters of affliction and overwhelming therewith here in this life we do baptize i. e. sink persons over head and ears as well as raise them again alive in token of their resurrection from all troubles at the last daie therefore o how much of that precious signification and representation that is in true baptism is lost in your sprinkling and dribling dipping the face only which some use In respect also of which plungings and overwhelmings with sufferings their sufferings are Metaphorically stiled a baptism Mat. 20. 22. which Metaphor is very familiar in Scripture which compares the calamities and miseries the Saints suffer in this mortal life gurgitibus aquarum quibus veluti merguntur to overflowing streames of water wherein they are almost drownd and therefore said to be baptized As for the baptism with the spirit he that shall say it is not such a powring out as seasons the whole man soul and body and every faculty of one and member of the other which if it be it may well be called a baptism where in part atleast all parts are purged but of spiritualizing of some parts of the man onely suppose his face and head not his he art hands and feet also but leaving other parts of him carnal and unsanctified is not yet so well seasoned as he should be with understanding in the Grace of the Gospel All this therefore speaks plainly to our purpose and so it is evident still that the primitive Saints were totally dipped by the bare denomination of baptized which in that particular is spoken of them Secondly it appears yet much more plainly by the subject so denominated in Scripture and said to be baptized which is their whole persons for t is said they were baptized i. e. men and women and not their faces or their hands or their feet onely for if any member onely had been baptized it could not be said properly but onely figuratively and improperly and we are to take things in the most proper sense they will well bear that men and women were baptized or that their bodies were washed with water as in baptism they are said to be Heb. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a denomination is made of any whole subject to be so or so that is not wholly and totally so that denomination is commonly made saltem ex majori from the Major part of the subjects being so atleast and then too it is but by the figure Synechdoche whereby we must understand that by that whole some part onely is meant but a denomination of a subject Ex minori parte onely from some small part thereof being so is a thing seldome or never used and scarce cleared alwayes from absurdity when it is by Synechdoche it self for he that should denominate his horse white and commonly call and distinguish him from all his other horses by the name of his white horse onely from a starre he hath in his forehead when all the rest of his body is black would be counted as bruitish as the horse himself specially if he should conceive himself speaking properly enough when he speaks so yet little otherwise then thus do you speak and think you speak properly enough too whilst you commonly call them i. e those persons baptized that never had more then a little baptism I cannot call it neither but meer Rantism on their faces from which though we are foold together with you by a custome of speech to afford persons that denomination of sprinkled at least yet to say the truth t is more then may be well challenged from us if we should stand upon it and plead for propriety to the utmost or for denomination but ex majori which reason would back us in if we should so little of that little subject i. e. the infant whose face onely you sprinkle is sprinkled by you when all is done but we let that passe Neverthelesse know this that totall baptizing is the onely true baptizing and a subject not baptized totally may not be said to be baptized properly but onely figuratively and Synechdochecally and surely the spirit speaks not all along by Senechdoche and t is as improper almost if not altogether to say that man is baptized whose fingers face hands or feet onely have toucht the water as t is to say the swan is black because his feet are so or the black-moor white because his teeth are so expresse not dentes et pedes and then Ethiops albus and Cygnus niger are two monstrous creatures indeed and baptizatus merè rantizatus is no other then rara avis in terris nigroque simillimâ—… Cygno We may not therefore without abuse to our selves and them conceive them that wrote the hystories of the new Testament that we might know the certainty of those things which were at first done Luke 1. 14. and to this very end too that we might do thereafter to speak so improperly all along as to declare and denominate those to us to be baptized i. e. in true English washt plunged in water submersi dipt under water who if it were then as you say or at least as you do now were onely wetted with a few drops or if dipt whose noses foreheads or faces onely felt the water the wisdome of the spirit in them would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he ever doth when he would have us conceive no more then sprinkling as Heb. 9. or else some more moderate phrase suitable to such a petty padling as face dripping is had that been the onely way of those times then the word baptize or else have exprest that particular or member of the body which onely was baptized if he would not have been understood as speaking of the whole for that 's the usuall way wherein the spirit speaks when he speaks of the dipping of some members onely as Luke 16. 24. when he speaks of the dipping of a member onely he expresses the member so dipt and the particuler subject so denominated he saies not send Lazarus that he may be dipt or that he may dip himself or that he may dip his body in water but that he may dip the tip of his finger in water and coole my tongue so Mat. 26. 23. â—…e that dippeth his hand with me in the dish he denominates not the man dipt from the dipping of so smal a member as the hand or face or feet or what ever member of the body it was that you imagine was then baptized for
it doth not alwayes signifie into but sometimes unto and why may it not in this place be thus read viz. they went down both of them unto the water both Philip and the Eunuch Baptist. No it cannot for they came unto the water before and so it s expressely spoken in the text ver 36. where its said and as they went on their way they came unto a certain water t is probable some foord or brook that they were to pass through and the Eunuch said see here is water what hindereth me to be baptized if they were come unto the water already as the word saies they were they could not be said properly except they had gone from it first to come unto the water again after they were come unto it therefore the next motion was into it without question yea the very Dr. himself with whom we now deal confesses no lesse then this that Christ and the Eunuch were baptized in the river and that such baptism of men hath been used if then they were used to be baptized in the water they went down first certainly into it not unto it onely for then they could not be well said to be baptized in it As therefore to that other quirk whereby the Dr. seeks to evade all baptizing in water and pleads for a baptism with water onely viz. that the praeposition 〈◊〉 which commonly is put after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not in but with and is so translated and this is one of Mr. Cooks Crotchets too p. 12. of his book the Drs own grant quite cashieres it while he saies that Iohn and Philip baptized Christ and the Eunuch in the river for though I deny not but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be and sometimes is truly enough translated with especially in Rev. 19. 21. the place quoted by Dr. Featley and Mr. Cook who both strive to enervate A. Rs argumentation from that praeposition which is used Mat. 3. 7. Mark 1. 8. where Iohn saies I indeed baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in water saith A. R. with water â—…saith the Dr. and Mr. Cook yet if it be granted as it is by the Dr to be in the River then it cannot be denied but that it is in water however and so the Dr. thwarts himself in that Neiâ—…her is there such inconsistency in my conceit between baptizing in water and with water as that either this or that should be held exclusively of the other for they rather necessarily stand both together yet so as that the advantage stands still by it on our hand for whoever baptizes at all yea he that baptizeth in water baptizeth with water also and likewise he that will baptize wiâ—…h water must necessarily baptize in water too i. e. obruere over whelm or plunge persons over head and ears therein or else if we go to the truest signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reality he baptizeth not at all Let it be rendred therefore baptize in water or with water which you will it s all of a price to us sith the one of these includes the other And whereas the Dr. and Mr. Cook both make such a matter of the words that follow viz. He shall baptize you with the holy spirit and fire the Dr. pleading that the Apostles were baptized with fire not dipt in to it and Mr. Cook that one may as well say Christ baptized in the holy spirit and in fire or put the party into the holy spirit and fire as that John baptized in wâ—…ter the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there also I answer we may as well say so indeed for t is a truth as well as the other they that are baptized with the spirit and fire are also baptized in the spirit and in fire and put into the spirit and into fire i. e. wholly into a holy flame of zeal for God and the Gospel for that 's the baptism with fire that is there mainly spoken of and not as the Dr. divines that outward appearance of cloven tongues onely like as of fire that sat upon them in the assembly Act. 2. 3. for that was but a special accidentall visible token of Gods presence extraordinarily appearing among tâ—…ose particular persons at that time baptizing them inwardly with the other which is no more necessarily incident to all persons that are baptized with fire and to all those unto whom that baptism with fire is promised which are indeed all the Saints that repent and believe the Gospel as well as those that were met on the day of Pentecost as we see Mat. 3. 11. where Iohn promises the baptism with fire as well as with the spirit to all penitents most of which never had that vision of cloven tongues which appearance of cloven tongues I say is no more incident to nor to be expected by all that are baptized with fire then the appearance of the spirit descending in shape of a dove and lighting upon Christ at the time when he was baptized or filled with the spirit which was much vvhat such another special casual and visible token of Gods presence as the other is incident to or to be expected by all those that are baptized i. e. filled vvith the holy spirit and albeit this phrase in the spirit may seem to found so non-sensically to Mr Cook out of our mouthes that are a people of no account vvith him yet I hope it shall seem congruous enough out of the mouth of the holy spirit and the holy Apostles themselves for they use it more then once or twice in the holy Scripture and me thinks he should not be unlesse he be willingly ignorant of it for not onely doth Iohn say twice viz. Rev. 1. 10. 17. 3. of himself in this manner viz. I was in the spirit and he carried me away in the spirit but likewise Paul saies plainly to all Saints Gal. 5. 6. walk in the spirit and to himself and all Saints v. 25. if we live in the spirit let us walk in the spirit and testifies of the also Rom. 8. 9. that they are not in the flesh but in the spirit if the spirit of God dwell in them where by in the flesh he means all over alltogether or totally fleshly drenched drowned in flesh plunged over head and ears as it were in flesh filth and corruption as the world is that lies in wickednesse so that there is nothing but flesh to be seen upon them as he is that is buried in water whom that Element hath wholly covered and by being in the spirit no other then that which is the baptism with the spirit i. e. being indued with the spirit wholly sanctified in every part though but in part with the spirit all over seasoned washed clensed by the spirit for thus he is that is baptized with the spirit i. e. he is in the spirit as well as the spirit in him More then this yet though the word
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred with as well as in for t is both with and in water that we are baptized when we are baptized as we should be when it stands between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may read it as well I baptize you with water as in water yet can it not be very properly read so when it stands between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet so it stands Mat. 3. 6. Mark 1. 5. for though I can bear with him that saies thus viz. Iohn baptized with water yet he that shall say that Iohn baptized with Iordan or with the River Iordâ—…n as if all Iordan was used to every ones baptizing rather then in Iordan and in the River Iordan I shall think that his braines crow out nonsense which is intolerable Whereupon as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Translators do there English it in and not with and though I can read it with together with them as well as in when the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by their leave and with non-submission to their judgements as no way sleighting them further then I find them not fallible and saving both the Dr. and Mr. Cooks conceits to the contrary I see no reason sith one of those places is a relation of the same thing with the other but that as Mat. 3. 6. Mat. 5. 1. we must read thus viz. they were baptized of Iohn in the River Iordan so we may without such uncouth utterance of the thing as seems to them to be in it yea and as agreeably to Scripture language as otherwise read Mat 3. 11. Mar. 1. 8. thus viz. I indeed baptize you in water but he shall baptize you in the holy spirit and fire But more then all this yet though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used in those places may without any advantage to you be read with as well as in yet the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used Mark 1. 9. where it is said that Christ was baptized of Iohn into Iordan that cannot possibly be rendred with which yet in the intent of the spirit is doubtlesse the same in sense and signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the other and more significant to our purpose for howbeit it be rendred in Iordan as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere yet into Iordan were more agreeable to that rendition of it that is usuall in other places but so to read it viz. he was baptized of Iohn into Iordan doth render your sprinkling a plain piece of Nonsence for it cannot be sensibly said he was sprinkled into Iordan therefore you will in no wise give way to that the Doctor indeed leaves A. R. and bids him farewell in that point as if he were affraid to have any noise of it and saies not a word against it but Mr. Cook and Mr Blake who saves himself a labor uses not a joâ—… more then what Mr. Cook furnishes him with to that purpose do both sternuously stand against the reading of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1. 9. by into Mr. Cook p. 14. and Mr Blake p. 4. of their respective returns to A. R. and Mr. Blackwood who both make mention of that passage yet the utmost that both these repugnants bring against it is of no more force then a very feather for all that they say is this that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signify in or by and not into as Mat. 2. 23. Mark 4. 13. Mat. 5. 45. Mat 10. 9. 11. 13. 33. he dwelt in Nazareth in Capernaum neither by Ierusalem t. neither possesse mony in your purses in the name of a prophet she hid it in three measures of slour in all which places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Englished in or by Resp. As iâ—… because this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath other significations besides into but specially the signification in in other places where very common sense and reason shew that it cannot there bear be Englished into but only in therefore it cannot by any meanes bear to be Englished into in this place where it s as good sense save that it shewes sprinkling to be nonsense yea and more suitable to a genuine and candid construction of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and undoubtedly to the spirits meaning in the place to English it into then to English it in for though he was rantized Anglice sprinkled into Iordan be ridiculous yet he was baptized Anglice dipped into Iordan is as proper to the full as he was baptizâ—…d in Jordan yet they blush not to say for so saies Mr. Cook and there lies the very force of his reason viz. that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in though he knowesi signifies into also therefore it were absurd to render it into here at all Mr. Bâ—…ake also makes this his sole ground whereupon to say that the Scripture is against our Englishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by into because elsewhere viz. in the places they alledge where the sense will not bear it to be read into â—…s rendred all along in or by I cannot but believe that those two gentlemen are Judicious enough to discern their own halting and meer shuffling 〈◊〉 this case for if I should argue upon them as to but one of those places where they will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Englished in on this wise viz the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequently and most properly signifies into as namely Luke 5. 3. he entered into one of the ships Rom. 11. 24. thou art grafâ—…ed into a good olâ—…ve tree Ephes. 4. 9. He descended into the lower parts of the Earth Mat. 6. 6. Enter into thy Closâ—… Mat. 6 13. lead us not into temptation Acts 8. 38. they went down both into the water both Philip and thâ—… Eunuch therefore it is absurd for you to render it in in Mat. 4. 13. and the Scripture is against that interpretation if I say I should urge so upon them and so they argue to us ward they would quickly spye out my nakednesse in that consequence but O how abominable blind are they at home Neverthelesse I tell you plaiâ—…ly that though right is right and to be stood for to a tittle and that if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1. 9. were rightly rendred it should be rather into then in yet the service the word in will do us in that place is little lesse then what the word into will do so that we need not stand contending for the sense of into having enough from your own professed sence of in without the other wherefore waving our right in that at present we wâ—…ll freely fall in with you as the sense is in yea we grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in and
the image for when the picture is understood that even that of which it is the picture is made cleer and verily farre more cleer then without a picture and as a true picture is not well understood if the likenesse or lively resemblance of the picture be not observed so neither are the sacraments unlesse the likenesse of the outward signes and things thereby signified be understood in this sense the Appollogy of the Augustinian confession doth divers times call the sacraments by the name of pictures And again p. 363. shewing wherein the sacramental union between the sign and the thing signified consists it stands saith he in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel similitudine signorum cum rebus signatis in the analogy and likenesse that is between the signes and things signified And then he goes on quoting Austin thus De qua Agustinus Si inquit sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent and then again p. 365. speaking of those sacramental locutions as you call them whereby the sign is oft called by the name of the thing signified and said to do and be that which onely the thing signified is and doth in truth This saith he is by a sacramental metonimy and the meaning of it is not that one is changed really into the other but because the sign doth so lively resemble the thing signified Next to which he cites again the very same sentence out of Austin which is rehearsed in latin just above together with somewhat more all which I English thus viz. If the sacraments should not have in them some likenesse to the things whereof they are sacraments they could not be sacraments at all but by reason of this likenesse it comes often to passe that they bear the very names of the things they resemble By the way I cannot but take notice what an argument here is against infants baptism as well as against the form of Rantism fot if true baptism must resemble as well as signifie to the very eyes and so mediante oculo to the understanding and minds of persons to whom it s dispensed is it possible for that baptism that was dispenst in Infancy to represent lively and cleerly to my sense and reason when I am at years the things therein signified for to call that a sign much more a lively resemblance of a thing before our eyes so Buchau saies of baptism ante oculos objicit which we never saw at all or if we did t was when we could not apprehend it and so long since that we necessarily and universally forget it and that so farre that our fancy can never possibly recollect that outward appearance of those inward things is no better then meer childishnesse and very vanity to me Rantist This shewes indeed that t was the opinion of these Reverend men that there ought to be of necessity as cleer a resemblance as may be of the thing signified in the administration of the outward and visible sign in all sacraments or else they are no sacraments but that is nothing binding to us without some good ground out of Scriptures to believe it therefore le ts see it appear from thence and if you will from the Scriptures you began upon Rom. 6. Col. 2. in which I see nothing on which you can ground that in baptism there must be visibly and representatively a death burial and resurrection though I grant all these are signifyed thereby Baptist. I rejoice much to see you renounce that implicit faith whereby you have formerly lived it may be more upon the mouth of Calvin Ursin Austin and other Authors then on the mouth of Peter and Paul or the mouth of Christ himself in his word neither do I urge any thing out of these Authors to be taken upon trust without trial yet prove what they say however in this point and hold it fast too if by the word you find it to be good I come therefore to consider that which first occasioned all this discourse and to see if such a matter as a death burial and resurection of Christ be not here expressed or at least implyed neither of which yet is granted by Mr. Cook or Mr. Blake as things to which true baptism is to bear some resemblance and here let me tell you though you and the rest are engaged to make the best of your rantism now you see it questioned and have begun in the face of the world to defend it will sooth men up and tell them there is none but the Anabaptists gather that there must be a representation of death burial and resurrection from those places and such like yet we are not alone in our assertions even from those places that these are to be resembled for some that wrote impartially upon the places Rom. 6. Col. 2. even of your own way before the matter came so much in question have shewed their sense therof to be the same with ours as concerning the representation of all these witnesse one Mr. Thomas Wilson who in an exposition of his upon Rom. 6. declares from the 3 and 4 verses thereof in this manner That baptism is a pledge of our sanctification in all the parts of it thus the death of sin saith he is effectually represented by the water cast on us at our baptism though by his favor who was I perceive of Mr. Cooks conceit that infusion might serve turn not half so effectually as by the water overwhelming us the burial of sin by our being under the water and by our comming out of the water our arising out of our sins to a better life through the power of the holy spirit applying Christs death and burial for the bâ—…ating down of our corrupt nature and his Resurrection for our quickening to godlinesse of living Thus he Neither is he alone in this sense upon these places but most if not all modern writers that do purposely or but occasionally touch upon these places as Calvin Ursin Paraeus Tiâ—…enus Zanky c. do fully agree with him in this particular viz. that the lively resemblance of Christs death burial and resurrection and of ours with him that is to be held forth in the administration of Baptism is among other things signified in those Scriptures and do with him expound the words baptized in his death buried with him in baptism into death wherein yee are also risen with him c. not of the things signified only viz. our Mortification of sin and rising to holinesse in a way of likeness to Christs death and resurrection but also of the outward right and form of administration of the sign it self to be done in a way of likenesse to them both so that we by that as by an image or lively resemblance may not only be kept in a lively remembrance of the matter of them but may beat the manner of those matters also in our minds Thus Calvin l. 4. c. 15.
never in the very nick and act of baptism no neither of your baptism nor of ours for you who professe to baptize infants have a subject of whom you hope that he will die to sin when he lives to years but you look not on him as one that is mortuâ—…s but moriturus and that not in baptism but long after it unlesse you suppose baptism confers the inward grace viz. death to sin ex opere operato still but we baptizâ—…ng believers baptize such as repent from dead works and in fieri though not insaâ—…o essâ—… are dead to sin before we baptize them as well as oblige them to die more to sin after it yet you say your subjects for all that are buried in baptism too and so say we of ours therefore the burial in baptism there meant is no other then that of the sign for the thing signified viz. the death to sin is not done in baptism whether it be before or after it and one of the two it is for Calvin saies truly that we hold baptismum esse sepulturam in quam nulli nisi jam mortui already dead i. e. dying to sin are to be buried but of himself and others that are baptized in infancy he â—…aies quoting Rom. the 6. 4. nos jam ante mortuos per baptismum sepeliri i. e. before we are dead to sin we are buried by baptism l. 4. c. 16. S. 16. the burial therefore is not the signatum but the signum i. e. their putting under water in baptism which sacramentally is called a burial even therefore because of the analogy and likenesse it bears to such a thing even to Christs burial and ours with him which are the things analogized and lively resembled thereby i. e. by immersion for by aspersion they are not And so I have proved by three arguments hitherto that Christs ordinance of baptism is a totall dipping viz. First by the prime signification of the word baptize which is to overwhelm or wash by swilling or dipping but never to sprinkle as Rantize never to dippâ—… wash Secondly by the practise of the primitive times which was totally to dip as I have made appear many wayes Thirdly by the name of a burial and resurrection that 's there given to the outward sign by a sacramental Metonimy i. e. in this respect as in its dispensation it must bear analogy and likenesse as spirinkling does not to the death burial and resurrection of Christ and ours in him which are the things immediatly signified in baptism and therefore mainly and as lively as may be to exemplified thereby If there be yet any more to say against dipping and for sprinkling let us hear it and as I find it true upon triall or false and feigned so accordingly I shall eit er answer it or yield for I know that he who is not as desirous to hear all that can be said against what he holds as what is to be said for it can never be so solidly settled in it as he should be for nil tam certum quam quod ex dubio certum est Nothing more sure to a man then that which he sees as well on what ground some doubt and disown it as one what himself owns and imbraces it and though I professe my self to be beyond all doubt that Rantism is no ordinance of Christ but a meer figment of men meaning to serve Christ by the halves nor infant baptism neither howbeit I have disputed for them both and thought I did God service in it too yet he that knoweth my heart knoweth that I have so unsatiable a thirst after the knowledge of truth that if I could think those things to be the truth of God as I once did upon the same rotten and reasonlesse principles you now think so on I should re-entertain them with rejoicing in my flesh which would find much ease and honour by it and in the spirit much more which would have that ease and honour with peace of conscience which I was once constrained to deny my self of because it was once inconsistent in me with such peace but welcome that disgraced truth of dipping disciples sith t is that truth which I am certain howbeit they have trampled it for a time the gates of hell shall never prevail against nor the ablest man on earth so as to disprove it by all that is to be said to the contrary from the word of Christ. Rantist There 's more to be said yet to the contrary and more then ever was answered yet or ever will be to any purpose by you or any one else of your gang and that â—…t onely in way of exception against much of that you have alleadged about the childishnesse vanity and insufficiency of infants sprinkling but also against that dipping fancy you are fallen into which is some new motion or renewed notion at the best having for all you have said neither good ground nor example from the word onely the old greek word may be so construed and that 's all the ground I could ever learn for that fluid practise and I am confident that you and that party are wholly in the wrong for I have seriously studied that controversie and besought the Lord to guide me and his good spirit by principles from his word of truth sealed upon my conscience doth assure me that way of dipping is groundlesse irrational and more uncivilly foolish then infant baptism can be called childish and I desire you to tell me what commission he had that baptized you who may possibly be an unbaptized person or if he was not yet if you look but some few removes backward and inquire who baptized him and who him and who him c. you must come at least to unbaptized persons I mean even in your own account who deny sprinkling to be baptism and such I hope you do not count fit administrators of baptism and yet such must begin it for your way was not in use very long agon also what commission hath Christ given you to baptize you being no minister of the Gospel and also what commission he hath given you or any else to baptize in that manner which is without Scripture against reason and common sence and discretion yea I may say against all principles of modesty and common honesty and charity to mens lives and so against both the sixth and seventh commandement that many judicious men have judged it to be little lesse then murther and adultery and I could easily prove it to be as bad as I say of it but that its superâ—…uous so to do sith sundry of our worthy Mr. Baxter Divines viz. Dr. Featley Mr. Blake Mr. Cook and especially have some of them in one perticular and some of them in another done it so sufficiently already that I le rather refer you unto them Baptist. I have been so much innured to such hot-shots since I owned the truth that I can well walk in the middest of them now without
the other but what will the men make of all this that because baptism signifies a kind of washing viz. the washing of its own kind or such a washing as dipping plunging or swilling is therefore it signifies all manner of washing a kind of washing it ever did but all kind of washing it never did yet signifie since the world stood a washing by immersion and submersion is the sense out a washing by infusion is not but as for your washing by bare aspersion so far is it from being the true sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is no kind of washing at all yea if you will go critically to work as Mr. Blake would have us about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between which yet there is no such difference as he imagines and keep close to the signification of the words both your petty powring and your spoil-all sprinkling will be discarded so far from the name of baptizing that they will not be found to meet it half way nor on a true account to amount to so much as the name of washing for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally to dip plunge or overwhelm and therefore consequenly to wash we deny not that being indeed not onely a way but also the most effectual and usual way of washing therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes promiscuously used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which originally signifie washing of what kind soever whether that which is by dipping in water or rubbing water upon the subject when they are each applied unto the other but as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifies to powre out onely the other to sprinkle onely but neither this nor that alone and abstract from some other concurrent action as rubbing the water on that 's so applied which was never done at any Rantizing that ever I saw doth yet signifie so much as any kind of washing whatsoever therefore though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred not onely by mergo submergo to dip or plunge over head and ears but also by lavo abluo to wash clense or wash away and very fitly sith baptizing or dipping is really and truly such a washing yet'â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred effundo to powre out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aspergoâ—… perfundo irroro to sprinkle or moisten as it were with a small dew but neither of them by lavo abluo nor do they signifie such a thing as to wash nor are they such a thing as washing in any wise so far are they therefore from bearing the name of baptism that you may as well render baptizing by rantizing and say to baptize is to sprinkle which is a thing that all men in the world cannot shew to be so much as a remote sense of the greek word baptize as render rantizing by baptizing that is to say that to sprinkle is to baptize which likewise can never be shewen to be so much as a remote sense of the word Rantize if therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come not so neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to be idem with it in tertio to be latind with it into lavo or to be englisht with it so much as by the name of washing which is but a secondary sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how will you ever reach your rantism into the name of baptism it self whose prime signification is submergo i. e. to overwhelm out of which prime signification that it should be used continually as you say the spirit uses it in Scripture where all along you strain a point to have it englisht washing and never overwhelming at all for pray where shall it be englisht by the term of overwhelming just no where by your good will is a piece of simple slipslop to utter Rantist But Mr. Blake tells you another tale that I believe will make you eat these words you last declared for whereas you talk so much of dippings being the prime signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then he p. 2. saies in way of answer to that that there is nothing more ordinary then to have words used out of their prime signification Baptist. Nothing more ordinary then to have words out of their prime signification what a strange extraordinary expression is that I dare undertake to shew him something more ordinary then that and venture to avouch that it is more ordinary to have words used in their prime signification then out of it or else I know not how we should handsomely understand one another in any tongue for howbeit there is now and then a word figuratized besides its proper meaning yet that a secondary borrowed bastard forraign sense should carry words so quite away from their own proper direct prime proxime native signification that we must take them in no sense no not in their genuine sense more ordinarily then in those secondary senses is such a peece of senslesse as will hardly enter into the center of my understanding while I have one yet so do you dote upon the farre fetcht senses of words when they onely though never so untowardly too may be wrested in o serve your turn that nothing is more ordinary among your selves indeed in such a case then to shut out the aptest the amplest acceptions altogether and force the first senses from having to do at all with those words whose own whose plainest whose neerest whose likeliest whose chiefest properest senses they are and on this wise do you deal with the truest sense and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it signifies sometimes onely as Mr. Blake observes which is however argumentum ad hoâ—…m though I grant it signifies ever yet onely secondarily to wish therefore if you may have the vote of it it must never sigaifie any thing else and never be interpreted by its prime signification at all it signifies i. e. usually and for the most part and primarily for who can take Mr Blake as meaning otherwise to dip or drown c. and sometimes quoth he out of Scapula to wash but if I should ask Mr. Blake how often he would give it leave throughout the whole new testament to be taken in that sense which his word sometimes annexed to the sense of washing shewes he takes to be the most usual and common sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. to dip plunge or overwhelm I am afraid he will change his note and say it signifies alvvayes to vvash and not allovv the sense of it to dip or plunge so much as sometimes no not yet so much as once throughout the gospel yea I demand of him vvhere he dare give vvay to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed in its prime sense i. e. to dip overvvhelm or in vvhat one place he vvill be pleased to let us give it any other then the
and have no pleasure in the truth Me thinks I see National Ministers of singular piety in peoples eyes prove men of singular pravity singularly bewitched into an implicit belief of the base tales that vain fellowes raise of the way of truth and singularly bewitching their people into implicit belief of them that so it is as they say that neither Priest nor people may obey the truth but both stumble and fall and be broken and snared and taken and ashamed each of other in the end Good Lord how is the practise of the truth made a reproach unto thy people and a derision dayly for I have heard the defaming of many report say they and we will report it possesse the pulpit and make the Priest believe it and then all the Country shall ring out and the people soon be diabolized into the faith on 't but hear ye rude reprochers of that people that are reprovers of the wayes whereby you run a whoring from the Lord you shall not prevail by such sleights such plausible pretences you shall be greatly ashamed you shall not prosper and unlesse you repent of your belying the truth of God your everlasting confusion shall never be forgotten It is too bad to be credulous to flying reports worse so violently to vent them worst of all malevolently to â—…invent them I dare not say nor dare I deem Mr Ba. to be guilty of the last but of the two first I cannot clear him sith I perceive that he takes it for a truth that we ordinarily dip naked and thereupon disputes against it as our usuall practise and then not confidently onely but of a certain relates to the whole world that it is no bare word nor any doubtful thing but an experience a known practise if he can clear himself he hath leave to do it for me who also summon him in the name of Christ Jesus whose true disciples he hath done such dispite to the Lord keep him from despiting the spirit of grace the people of whose love are the people of his wrath to prove it our practise ordinarily to dip naked yea to produce but one instance of any women of maids that ever he saw dipt naked in all his daies and I le abate him much of that I now accuse him of in the court of my conscience but if he say as indeed he does in effect that he never saw any dipt at all whilst p. 134. he saies that all that ever he saw baptized had water powred on them how can he say Epertus loquor it is his experience he having never so much as seen such a thing unlesse it were upon the brazen fac't front of Featleyes book where he fasly feignedly and filthily describes men and women dipping in that fashion or else upon the Titlepage of Ephraim Pagit who there paltrily pictures out this people practising thus and there I believe he hath experienced it or if he only hath it from the the mouthes of such as heard it from the mouthes of others who never saw it but receive it by tradition as well as he and that originally â—…o from the mouthes of some that made it and in such a manner very likely it was first bruted for I am perswaded there was never such a thing done of late in England unless by some Arch Knave and Arrant Whore in way of mockage to the Gospel which is rather a glory then a shame to Christ his truth then let Mr. Ba bear the blame of his blind blaspheming tho people of the everliving God Or if he know indeed that such a thing as baptizing maids and women naked hath been done in serious wise by any persons I further challenge him to make some proof of it and to print the names of such men as have done it and such maids and women that have suffered themselves to be dipped naked and the names of such credible eye witnesses as will testify it as in the fight of God which if he can though I shall not give place to him thereupon so as to be satisfyed therby for his overlashing in asserting it to be our practise to dip naked or for condemning and denominating a whole party much more their cause by the defects abuses of some persons whom the cause disclaimes for then there was 12. devils because one among the twelve and then what an Augaean stable is your Church of England by many members of which notorious roguery is committed every houre Yet I shall satisfy him so far as to undertake that the Church or Churches where such are shall declare every such person as hath wrought such abomination incommunicable without solemn repentance for that sordid practise or be themselves incommunicable by all o her Churches But I believe he cannot do it though I cannoâ—… positively possibly prove a Negative much more am I confident that he cannot make good his charge against us viz. that it is our ordinary and usual practise for besides no lesse then between one and two hundred which in grosse I can ghesse at which with these hands I have baptized I have seen with these eyes many a one more baptized by others yet never did I see male or female baptized naked to this hour nor nex to naked neither if I understand Mr. Baxs meaning in that bawbling phrase of next to naked Yea I suppose I may safely say my converse for these 5 years together and upward hath been with them that are commonly called Anabaptists and my businesse hath been for so long time at least among that people more then I perceive Mr. Baxs hath and much more then among any other people being more or lesse acquainted with a score of their Congregations yet howbeit Mr. Blake flings a little at us too and hath his fingers so far in this spatter as to say page 8. Those that have put a kind of necessity upon dipping have spoken much of being received naked â—…n bapâ—…sm I never heard the least speech of such a thing nor a syllable among them to such a purpose And if Mr. Ba. cannot prove it to be our ordinary known practise to dip naked then in the name of the Lord Jesus before whom he and I shall shortly both appear I intreat Mr. Ba. who as concerning zeal yet persecutes the Church of God poures out reproach upon true Christians giving his voice for them with as much modesty as Haman Est. 3. 8. as for high way Murderers alias that they may all suffer execution being through blindnesse and excaecation exceedingly mad against them that of an ignorant Saul he would become a seeking a searching a seeing a preaching Paul of the faith which he hitherto destroies and though he verily thinks with himself that he ought to do what he does against the truth yet I beseech him to know that he is but as others have been bâ—…fore him zealous of God but not according to knowledg sith it is but of the Traditions of his Fathers Gal.
then the children of heathens Again who holds or practises such a thing as naked dipping of women and maids not I nor any man breathing under heaven I imagin nor will any wise man be coxcombd into the belief of it that t is our practice I hope because Mr. Ba. disputes against it as ours yet these are the main matters argl'd against well nigh in all those pages yea if he prove the baptism of Christians children at years ordinarily to be against rule t is fully sufficient against the Anabaptists faith he if we had not a word more against them the man feigns adversaries to himself and finds himself work with them and takes on and layes about him like a Thatcher and fights and fences against his foes when he hath none at all about him Secondly much if not more then a third part of it viz. from p. 262. to p. 286. consists almost universally in a particular private publike prate to Mr. Tombs in vindication of himself from Mr. Tombs's valedictory vindication of himself from Mr. Baxs abuses of him which tedious mixt blattering recrimination and red-argumentation if any save Mr. Tombs himself whom it so personally relates to shall trouble himself with from better employment and the world with any more reply to then the Lord rebuke him he hath more time then wisdom profitably to improve it Thirdly much if not much more then a third part of the residue viz. from p. 289. to 338. he spends in division with other divines for pleading and practising baptism to infants from other grounds and principles and to other ends and purposes then himself doth as namely from Tradition and yet in order to baptismal regeneration as Mr Bedford who is fain to fly to tradition for proof of infant baptism and yet holds that baptism doth really as an instrumental efficient cause confer and effect the grace of regeneration of nature on infants which Mr Bedford Dr. Burges Dr. Ward together with Mr. Baxter himself and I know not how many more Divines in the meandrous multitudinous mist of whose pro and con opinions a man may sooner loose himself then find the truth are all ore the tops of the boots in dissentaneous discourses about a businesse called baptismal regeneration the quiddity quantity and commodity of which non ens of which nonsense as to infants is so curiously pryed into and learnedly inquired after by them that it is not for every ordinary body that hath no more learning then Peter and Iohn had who never Scholasticallized the plain Gospel out of the reach of plain men and poor folks as our Rabbies now adaies do to come within a mile or two of their meaning some divining on this wise some on that some one thing some another some that baptism is instituted to work the first grace in infants i. e. habitual but not in men in whom the first grace is prerequired as Mr. Bedford some thwarting that by this reason that baptism cannot have two different uses to men and infants and yet saying with all that it may be for some ends to the Aged for which it is not to infants as Mr. Baxter some saying that baptism is a Physical some a Metaphysical some a Hiperphysical instrument to convey real grace into infants the spirit working it in them thereby naturally or rather supernaturally as Mr. Bedford who holds that it really conveyes grace on all infants elect or non elect and Dr. Burges who yet differs and subdivides from him holding that it conveyes grace on the elect infants only and not on the non-elect some that baptism is onely a moral instrument and the spirit neither a Physical nor Hyperphysical but a moral Agent in baptism signifying and so working on the souls sealing and conveying no real grace but relative grace i. e. right to the real as Mr. Baxter who saith that real true grace and change of mind is to go before baptism as a condition both in the institution and every example of baptism through all the bible therefore not to be conveyed in it this Mr. Baxter proveth by the institution Math. 28. 18. Mark 16. and by the examples of the Iewes Samaritans the Eunuch Paul Lydia the Iaylor the Corinthians who all did gladly receive the word repent and believe and then and thereupon only were baptized p. 300. and because all this is exclusive of infants who have no faith nor grace for to the utter confutation of the Ashford Disputers who say infants in their infancy have faith and the spirit of grace and that apparently enough the Scripture making it plainly appear concerning them Mr. Baxter professeth that it is utterly unknown to any man on earth and unrevealed in the word whether God give infants any inherent spiritual grace or not p 301. Therefore to salve his baptism of infants that have not that grace and faith in them that is prerequired to be in persons to be baptized as a condition he very goodly tells us that by grace and faith being prerequired as a condition he means either in the party or another for him so then though infants have no faith in themselves yet o mirandum they have faith in the loines i. e. in the hearts of their parents and so are to be baptized they are buryed in the dipping of the Ministers hand saith Featley and believe by the faith of their Parents saith Mr. Baxter Thus oh how these men who more stink of the Schooles then skill in the Scriptures are at variance about their own inventions bending their brains some one way some another to botch up their businesse of infant-baptism and yet as fast as one builds up another of them saves us a labour and razes and pulls down to our hands oh what stoch what stuff what stirs what strife what stickling what striking flatly against each others principles what a ditty what a do is here among them as if the Divines were all mad so let all the fraternity of divines be divided o God and fall out ever about their own falsities till they find thy truth and never let them agree better among themselves on what account to baptize infants till they ashamed of themselves and people ashamed of waiting on the Seers for determination of what is truth be all driven to confesse as blessed be thy name Mr. Baxter doth already p. 301. That they find it a hard controversie to prove infant baptism it is so dark in the Scripture much more a hard task to prove different uses of it to men and infants as needs they must if they prove it to be of use to infants for it signifies not at all to them as it does to men and so to conclude to the freeing of themselves from that puzzle and perplexity and fire of contention that now they fry in for their hatred of that one onely plain way of truth that leades to piece that verily t is not thy will that any infant at all should be baptized
the words are not as he reads and construes them viz. I will shew mercy to a thousand generations of them but to thousands of them that love me i. e. to thousands of such people such persons as love me and keep my Commandments and so if the mercy were that of membership yet it were nothing concerning infants in their infancy at all but concerning thousands of such individual persons as love him and keep his commandments or else God must shew mercy to all infants in their infancy to this day meerly for their father Noahs sake though the immediate parents be wicked and if he he do not he shewes not mercy to the thousandth generation of believers infants there being not a thousand generations from Noah to this day We may see what little plain proof these men can find for their false way of inchurching and baptizing of infants in the New Testament in that they are faine to fetch it so far off as the old thus doth not Mr. Ba. onely but others also as well as he who would certainly never look for it so far behind as â—…he second commanment if they could easily find it neerer hand among the rest this mindes me of one of more then ordinary note viz. Dr. Channell of Petworth in Sussex who Ianuary the first 1651. in a publique discourse with my unworthy self being desired to assign some particular place of Scripture where Christ commands the practise of infant-baptism assigned the second commandment to whom as I said then before hundreds of people so I testify here again before the whole world that if any man see infants baptism commanded in the second Commandment it is because his eyes are out for though he tell me that the generall scope of the second Commandment is to command all Gods people to observe all Gods institutions from time to time yet I tell him again as also I did then that infant baptism is none of those institutions yea I tell him yet further and Mr. Bax. also that unlesse it can be made appear by plainer Scripture proofs then ever were yet brought by either of them that Christ Jesus injoined the baptizing and inchurching of infants or that its any other then a tradition of man and an addition to the Gospel which was not so from the beginning and that is more then either of them will ever make plainly to appear the second Commandement doth rather forbid them both yea Ah si fas dicereâ—… sed fas the second commandement the general scope of which as their own selves expound it is to pâ—…ohibit all will worship and superstition all serving of God after our own invention all customes devices innovations Traditions of men all addiâ—…ion to and alterations of Christs will and Testament all teaching other doctrine then is containedin the word doth forbid it and therefore iâ—… haled in by head and shoulders to serve the turn of these men and to help to uphold them in their rantizing of infants into the same visible body with them whom yet they deny to drink with them into the same spirit as all that are baptized into the same body are to do 1 Cor. 12. which infellowshipping persons by the halves into Gospel participation if it be of Christ what else is of man I plainly know not His 17 plain Scripture-lesse proof for infants Church-membership and baptism is drawn from Psalm 37. 26. where it is said that the seed of the Righteous are blessed whence he argues as before and therefore need not have made a distinct Argument of this if God have pronounced the seed of the righteous blessed then certainly they are members of his visible Church its absurd once to imagine quoth he that god should pronounce a society blessed and take them for none of his visible Church But I am ashamed of such trifling stuff such strawâ—… and stubble as he here builds upon as if God himself can no way be said to blesse the seed of the righteous unlesse he require them to be baptized and inchurched visibly in their infancy as if God had but one blessing even that of baptism and church-membership upon which all other blessings are so eternally intailed even to infants that such of them as attain not to an actual interest in these are ipso facto accursed in all respects else that for ever wheras to say nothing how that phrase the seed of the righteous may be taken for the race of righteous ones that succeed one another in righteousnesse as well as a seed of evil doers Is. 1. 4. for the whole race of evill doers that succeed their fore-fathers in evil doing for these indeed I take to be the seed to which the Scripture oft pronounces blessing and cursing and not alwayes the meer natural seed of good men and bad for theâ—… there is manifest falsehood in many promises and threats the natural seed of righteous men often perishing and being not counted their own fathers children unlesse they be like them in righteousnesse as Iohn 8. 39. Christ denies Abrahams natural children to be Abrahams children and blessed with him because they did not as Abraham did and contrary wise the natural seed of the wicked prospering when they do well contrary to Prov. 2. 21. 22. Is. 20. 14. Ps. 37 20. if the word seed were there taken for the natural seed where it is said the seed of evill doers shall never be renowned And so the seed of the serpent and the children of the devil expresses those that do his works to say nothing I say of this which yet is enough to blunt the edge of Mr. Bas. argument grant the word seed here to be taken for the natural seed of the righteous even those in infancy may be many wayes blessed though they neither be baptized in infancy nor inchurched yea they may be blessed with eternal salvation dying in infancy without either baptism or membership in the visible Church for I hope you will not say those 1000s of Jewes and belieuers infants that have died before circumcision baptism and visible admission are damned without any more ado because they fell short of your admired membership and if these be blessed with salvation to whom you delay baptism why not those to whom we deny it doth our denying baptism to an infant before he dies send him to hell sooner then your delaying it till he be dead But however the seed of the righteous may be blessed with many temporal blessings as provision fruitfulnesse multiplication and yet not be taken into the visible Church and to say the truth if Mr. Ba had not been resolved to wrest this Scripture besides its true sense to botch up his proofs into a multitude he might easily have seen by consultation with the verse before that it is not such a thing as membership that is here meant by the word blessed but meer matter of outward sustentation I never saw the righteous forsaken nor his seed begging bread he is
21. 21. vertually is a command to cease inchurching of infants for the very end and intent of circumcision was the inchurching of infants thereby which thing was formally done then by circumcision besides circumcision ceasing the whole law ceased with it the whole of which he was a debtor to keep that was circumcised also Heb. 2. 12. t is sayd summarily thus viz. that the priesthood i. e. of that testament being changed there must be of necessity a change also of the law And so I have done with all his arguments for the church-membership of infants which is the second medium and next to that of discipleship by which hâ—… would prove but cannot infant baptism His third medium which he onely names and handles not therefore I shall do the like in speaking to it is drawn from the duty of parents to engage their infants solemnly to God in Covenant and runs thus viz. if it be the duty of christian parents solemnly to devote their children to God in covenant then they ought to do it in baptism but c. therefore He proves his Minor from the practise of the old Testament from the duty of parentsthen from which time as to that particular of dedicating and solemn engaging of their children it will not follow to our doing the like in all respects now as they did for then we must thus dedicate our first born and that both of man and beast His consequence is also false of his Major proposition for I may devote my children in a gospel sense to God according to my duty I mean ingage my self to the Lord to bring them up in the nurture and aâ—…monition of the Lord and also devote them to him in prayer i. e. give them up to him as his right and to him to teach by his word and his spirit when they come to years and sundry other wayes and yet no necessity of doing any of this in baptism But I shall make this as short as he does himself and gather up the sum of what he hath said viz. infants are disciples visible Church-members and to be solemnly engaged to God in Covenant as a holy seed c. therefore are to be baptized denying now the consequence as to him as I did the antecedent before which I have been all this while in disproving For Ad hominem so long as he argues for baptism to be after the manner of circumcision the consequence will not follow if this were as true as t is false that infants are now disciples Church-members and a holy seed and in covenant that therefore they must be baptized for women under the Covenant whereof circumcision was a sign were both disciples and visible Church-members and a holy people in the sense of the Covenant and dedicated to God in Covenant as well as males and yet not then circumcised and why viz. for want of a commission to do it and the like I say now of infants if they were as t will never be proved while the world stands that they are disciples in right to visible membership and holy in his sense and to be ingaged c. yet of necessity it followes not they must be baptized unlesse there be some command or commission for it which no man ever shall find in the word of Christ all the rest of his arguments wherein he undertakes to disprove the practise of baptizing naked and baptizing children of Christians of age as I have shewed above are ignoratio elenchi a dispute besides our practise for we do not so therefore though I see some grosse absurdity in them all yet I le meddle no more with them here Thus I have done with both that subject of rantizing which partly at the motion of you Ashford disputants I was ingaged in at the end of your Review and partly by that meer demi-reformation that is made in this point of baptism by a party of men in Lincolnshire and elsewhere of whom I suppose there are several congregations who having long since discovered the true way of baptism as to the subject viz. that professing believers onely and not any infants are to be baptized but remaining ignorant of the true way and form of administration of that ordinance are fallen into a frivolous way of sprinkling believers which to do is as much no baptism at all as to dip infants in no baptism of Christs ordaining which people for whose sakes as well as others I write this will be perswaded I hope in time to be as to the outward form not almost onely but altogether Christians and rest no longer in that meer midway mongril reformation I have done also with this book of Mr. Baxs for infant baptism the weak arguments of which for it were enough if I had no more to convince me of the error of it to make me doubt ofit renounce it even as M. Bâ—… himself saies he had like to have done once when he saw the weak arguments of others for it which had he done he had done no more then what is his duty to do now and in order to Gods glory though it were as much to his own shame as it will be rather for his honour to deny himself and imbrace the truth as t is in Jesus I hope he may do yet in due time if he do not shut his eyes against the Gospel because I find him saying and unsaying again what he said before he had well studied itp. 113. and he is out in print for infant baptsm and against the true baptism for all his professions of so serious search after it before he had well studied it to the bottom if he do not recant his error I am confident some of the people will that have been deluded by him and out of love to the Lord Jesus that loved them as a Priest and washed them from sin in his own blood and as a Prophet and a King requires them so to do arise and be baptized as they ought washing away their sins calling on the name of the Lord. Thus my friends and you my Ashford Antagonists you have my mind amongst you in this matter If any one of you answer and I have satisfaction from him to the contrary he shall hear of my recantation if I have not he shall see it by my silence for I le never lose so much time as I have done by the bare writing of this from preaching to poor ignorant creatures the free love and rich grace of God in Christ to all that obey him in truth and as I see I must if I meddle more at the presse with this subject ANTI-RANTERISM CHRISTNDOM NEW CHRISTND OR Christs ordinances continning till Christs second coming In a small system wherein are some few reasons rendred for the now raising ofwater baptism into its right way of administration as to the form and subject and for the remaining of both it and other ordinances in their primitive right till the return of Christ Iesus
concerning the needfulnesse of water baptism to all who will not be under a just account of rejecting the counsell of that Prophet and rebelling against the command of King Jesus among which I shall set down none but such as to my own knowledge have been made and among them I shall not fail to set down if not all yer at least â—…hose that by the opposite party in this point are called and counted the principal for so is one parcel of the ensuing reasons stiled in a certain coppy of them which was given to me lately while I was at the presse viz. The principall Reasons why believers need not be baptized whereby you may ghesse how little worth answering the lesse principal are are on this wise Ranterist The Baptism mentioned Mat. 28. 18 19. 20. was not water baptism but the baptism of the spirit Baptist. Your blind boldnesse and buzzardly blindnesse in this I inwardly blush at when I as I hope your self will also when you consider 1. that it was a baptism enjoined and commanded to be dispensed and that 2. By meer men Who never were yet since the world stood so highly prerogativ'd from the Father as to be made administrators of more then water baptism or to be baptizers with the spirit for that was ever yet now is and ever will be the peculiar prerogative royal of Christs own royal person never to be imparâ—…ed to any other to give i. e. to baptize persons with the holy spirit the father by him and he immediately by himself without imparting any of that power which he only had to do it to others to give it in his name is the sole giver of every good and perfect gift Iam. 1. 17. So Luke 9. 13. Your heavenly Father will give the holy spirit to them that ask him So Act. 5. 32. the holy spirit which God hath given to all them that obey him 2 Cor. 5. 5. God who hath given us the earnest of his spirit 1 Ephes. 13. 14. sealed with the holy spirit of promise which is the earnest c. The Baptism with the spirit is the inward seal upon the heart that only God sets and not any meer man meer man is commissionated and impowerd from God to dispense no more but the outward sign i. e. water baptism which is not the seal of the New Covenant as the Priests call it for that 's the spirit which God onely gives throw Christ the Son for him onely hath God the Father sealed i. e. authorized honoured with that priviledge viz. to be under himself the sole dispenser of the spirit Iohn 6. 26. which wherever it s given gives gifts in such wise as seems good unto him 1 Cor. 12. 4 5 6 7 8 9 10 11. There are diversities of gifts but the same spirit all these worketh that one and the self same spirit distributing to every one severally as he will There are differences of administrations diversities of operations meaning internal administrations and operations upon the soul for there be outward administrations and operations ad extra as preaching praying water baptism laying on of hands with prayer breaking bread in which men act to God ward in order to his acting toward us in the other for men may promise us the spirit and shew us what to do and baptize us in water in order to our having the spirit and pray for us that we may receive the holy spirit c. and minister to us outwardly in the ordinances of divine service which this new Testament hath which in respect to the old Testament is called the ministration of the Spirit because God gives down to them that wait on him sincerely and believingly in these outward waies of the Gospel which are to see to but foolish instruments earthen vessels in some measure here the heavenly treasure of his spirit and hereupon as they hold forth the word of the gospel in the hearing of which the spirit is received as t was not in the hearing of the law for the spirit was not the promise of that Covenant of Circumcision but the old Canaan for I will circumcise thy heart c. was a Gospel promise though made in the time of the law and in these respects viz. as preaching and dispensing gospel ordinances they may be stiled and in such a sense onely are they so stiled 2 Cor. 3 6. Ministers not of the Letter i. e. the Law but of the spirit i. e. the Gospel But thereis but one and the same Lord and t is one and the same God who worketh all in all All in All is Christs own glorious title Paul and Apullos and the Ministers by whom we believe may work and do all that is to be done without to all men they may baptize in water by commission from Christ for so he himself baptized not but his disciples viz. Iohn Baptist and the rest and wicked men may by his permission baptize i. e. overwhelm us with suffering shame c. But himself onely baptizes us with that holy spirit of his that must support us under suffering he sends the comforter he was the onely baptizer of them upon whom the spirit fell in the Apostles ministration of baptism with water in which case the spirit was promised Act. 2. and of laying on hands with prayer in which way though not ever yet ordinarily it was dispensed I indeed baptize you in water saies Iohn i. e. we men can minister no further to you being but messengers from him to do that but he shall baptize you with the holy spirit and fire Mat. 3. 11. so see how Iohn peculiarly indigitates him Iohn 11. 33. as in sole right to that service the same is he that baptizeth with the holy spirit and as Iohn did baptize onely with water so with no more then water did all the disciples and Apostles after Christ crucified baptize not with the spirit for that Christ onely did in their due dispensation of the other they had no promise any where that I find of such a priviledge I find it promised to them Act. 1. 9. that they should be baptized with the holy spirit not many daies thence but never that they should baptize with the holy spirit Christ keeps himself the right of powring that out upon all men as they turn to him Proverbs 22. 23. I am ashamed therefore at the cloudy conceits of such as say that was not water baptism with which Christ commanded his disciples to baptize the Nations after teaching Mat. 28. 18 19. 20. And the rather because Secondly it s as clear as if it were written with a beam of the sun that what was done most immediately and more remotely by the disciples in obedience to that commssion when once power was come on them to go forth till when they were to stay and forbear their testimony Luke 24. 47. 48. 49. Act. 1. 8. which was no more but teaching and as to baptism the baptizing in water for Act. 2.
38. Peter promised them indeed that they should receive or be baptized with the holy spirit in case they would repent and be baptized but the baptism he prest them to and upon which he promises the other cannot be that of the spirit but water unlesse wee l feign Peter to have spoken such Tautological non-sense as this to them viz. repent and be baptized with the spirit and then you shall receive the holy spirit and as the beginning of their execution of Christs commission was no other save what they promised as to their dispensation of baptism then teaching and baptizing in water and after praying for the Spirit with laying on hands so were all their proceedings suitable hereunto for he is fast asleep with his eyes open resolving to see and say nothing in favor of water baptism but to cry it down against light that shall say that those which are said to be baptized in the name of the Lord Iesus Act. 8. 12. 16. Act. 19. 5. and to be commanded by Peter to be baptized in the name of the Lord Act. 10. 48. were baptized by Philip Paul Peter or any man else with any more then meer water baptism for the baptism with the spirit is in all these places spoken of as received from God in way of laying on of hands in prayer and preaching besides the other as either preceding or succeeding it as the Lord pleased in his own season to dispense it Ranterist If it were water baptism that was meant Mat. 28. and that was practised by Peter Philip Paul and the other primitive ministers yet that water baptism was no other then the baptism of John onely and not of Christ that was ere long to cease and to vanish before the baptism of Christ i. e. that of the spirit when that should come in and not to continue as a standing dispensation to be used and practised to the end John the Baptist Mat 3. 11. opposeth his baptism to the baptism of Christ which could not have been done if the baptism with water was an inseparable companion of Christs doctrine how could John say verily I baptize you with water but he shall baptize you with the holy spirit if Christ had been commanded to baptize with water as well as Iohn if so the words of John would have run thus verily I baptize you with onely water but he shall baptize you also with the holy spirit Baptist. Here again I cannot but professe my to be ashamed at this curious conceit of yours who distinguish the baptism of water and that of the spirit into Iohns and Christs and oppose these two one to the other as if the one of these were destructive to the other as if that of Iohns were his own and none of Christs when yet that is so undeniably evident as it is that this of water as well as that of the spirit was given out by Christ himself so plainly as a part of his will and testament to abide together with teaching believing and repenting to the worlds end You talk as if the baptism with water was an ordinance of Iohn a baptism of which not Christ but Iohn was under God the main Moderator pro tempore while it stood in force as if Iohn had instituted and ordained it and Christ put an end to it as if Iohn were the Author of it and Christ the finisher to cause it to cease whereas nothing is more clear then that Christ himself was both the Author and finisher of it in another sense i. e. he that first ordained and appointed it to be administred even by Iohn himself and after Iohns decease yea and after his own death and resurrection too gave order to its continuance and for the observation of it among all Nations now as thitherto it had been observed only among the Jews I say its clear that the baptism with water was Christs baptism and howbeit it be called Iohns as Iohn was the first minister and messenger from Christ to begin it for behold I send my messenger and he shall prepare my way before me saith Christ of Iohn Mal. 3. 1 yet Christ himself was the chief Author of it in whose name and not in Iohns it was begun and dispensed ever even in that jnncture wherein Iohn himself was living and verst about it and before Christ had so specially commanded the continuance of it in all Nations to the worlds end in his own and the fathers and the spirits name as he does Mat. 28. 18. 19. 20. and ever after that also as we may see Act. 2. 29. where Peter preaching the same doctrine that Iohn himself did viz. the baptism of repentance for remission of sins sayes repent and be baptized in the name of Iesus Christ for remission of sins so Act. 8. 16. they were baptized with this water baptism in the name of the Lord Iesus so Act. 10. 47. he commanded them to be baptized in the name of the Lord so Act. 19. 3. 4. where after that to certain disciples who were baptized with Iohns baptism Paul had said Iohn veryly baptized with the baptism of repentance saying unto the people that they should believe on him that should come after that is on Christ Jesus it is said that when they heard this they were baptized i. e. in water in the name of the Lord Iesus We see therefore that though its called the baptism of Iohn as Iohn began it yet it is that which Christ who was no minister servant or disciple of Iohn for Iohn was his so owned as his as not onely to honour it with his own submission to it though in no such need of it as we more above it then any of us to fulfil all righteousnesse of his own law i. e. the Gospel for example sake to us but also in his own ministry to give order to his disciples to administer it to all the disciples they should make and this not onely before as Iohn 3. 11. Iohn 4. 1. 2. but likewise after his own death and resurrection even when he was now ready to ascend Mat. 28. Mark 16. which sure he would not have done if there had been such opposition as you speak of betwen the baptism with water that was called Iohns and that bapâ—…sm of the spirit which because he onely baptizes with that is called Christs that they must not both abide together in the world to the end but one vanish away presently before the other and it had not been the mind of Christ that water baptism should be rather as you deny it to be an inseparable companion of his doctrine nay surely instead of confirming the doctrine and practise of wateâ—… baptism as Christ did in his ministry before his death practising it i. e. by the hands of his disciples on all the disciples which he himself made as Iohn 3. 22. 4. 1. 2. and after his resurrection and immediately before hisascension gâ—…ving commandments to his disciples to
of the thing signified and yet that outward service is needful to be performed so though water baptism doth not save us ex opero operaâ—… and unlesse it be answered wiâ—…h in by the answer of a good conscience yet what consequence is there from hence that it need not be done at all neither doth Peter altogether exclude the patting away the filth of the flesh as not to be practâ—…sed and place the business of baptism wholly in the answer of a good conscience as you here say he doth but rather places the baptism that saves in both these not in either without the other yea in that he saies thus baptism doth also now save us not the putting away the filth of the flesh but the answer of a good conscience he includes the baptism with water as that which is to be done but not to be rested in as available to salvation without the other Ranterist There is no man sent by Christ to baptize so that were I never so willing to be baptized yet there is none to baptize me for though it should be granted which neverthelesse is false and cannot be evinced out of the Scripture that the Apostles were sent to baptize with water yet this doth not waâ—…rant others to do so likewiâ—… unlesse they can prove that whatsoever was spoken to the Apostles was spoken to them and by this account they must go into all Nations and make them disâ—…iples having first stayed at Ierusalem â—…ill they have been â—…dued with power from on high for both things are injoined to the Apostles by Christ. Baptist. That the Apostles were not sent to baptize in water in such a sense as Paul sales 1 Cor. 1. Christ sent not him to baptize in i. e. to dispense that ordinance necessarily with their own hands so but that when they had preacht and converted persons to the faith others might help â—…o administer it I granted above but that they were not sent to preach the Gospel i. e. the baptsâ—… of faith and repentance for remession of sâ—…s among all Nations as far as they were capable and that baptism in water was not a part of that Gospel ministration which was committed to 〈◊〉 to command all Nations to observe and to see dispensed on all that should be discipled therein this I utterly deâ—…y and the contrary to it is so clearly â—…vinced in the word that he that runs may read it for either Christ commandeâ—… them Mat. 28. to teâ—…ch bapâ—…izing not with the spirit but in water or 〈◊〉 Pâ—…ter miserably mistook his commission that in obedience thereto presses 1000 of people at once enquiring what they should do to be baptized in the name of the Lord Jesus promising onely that so doing they should not from him sorely 〈◊〉 from Christ receive the holy spirit Act. 2. 39. and also concerning a people that were already baptized with the spirit asks who can forbid water why these may not be baptized commanding them who were ready to hear no more then what was commanded him of God to deliver to them Act. 10. 23. to be baptizâ—…d in the name of the Lord and if by the Apostles you mean the eleven onely that were within hearing when Christ spake as t is to him that is not afraid of cold water undoubtedly true that these were so as uâ—…deniable it is that others were sent to baptize in water as well as they viz. Philip that baptized the 〈◊〉 and Euâ—…uch Paul that baptized so many of the Corinthians as he did and Ananias that baptized him or else they made and preacht a Gospel of their own heads another Gospel and not Christs which if they did they made more hast then good speed to themselves for such as teach for doctrines of Christ their own traditions and run before they are sent do both worship God in vain and shall neither of them have any thank from him for their labour and that what was spoken to those 11 Apostles themselves as to the point of baptism was spoken also to us even to such in all Nations as being once discipled are after that enabled from God to preach the Gospel is no lesse evident then all the rest Matth. 28. 19. Teaching them to observe all things whatsoever I have commanded you among which water baptism was one v. 18. and whereas you say upon this account we must go into all nations and make them disciples who doubts but that t is our duty so to do to the utmost of our power and they could do no more for that 's commanded and baptism too to be observed to the end but for their staying at Ierusalem till they were indued with power from on high and beginning first to preach there that did concern them only as a special circumstance for that time not pertaining to the substance of the service nor required of all the Apostles themselves and administrators of baptism then for if it had Ananias Philip Paul began at the wrong end of their businesse when one of them began to preach the Gospel at Samaria the other at Damascus not going up to Ierusalem first Gal. 1. 17. and if not of them why it should be of us I know not Neverthelesse as to the substance of that command I grant that every one is to tarâ—…y till he be indued more or lesse with power i. e. boldnesse wisdome knowledge utterance resolution self denyall c. before he goes out as Christs Messenger to preach to the nations but being so indued and furnished must out for ought I know among all people as he hath ability and occasion beginning at the place where he is and proceeding to spread the Gospel afar off if he find not woâ—…k enough neerer home Ranterist Could it be proved as it cannot that there are some sent to baptize yet even then will it not follow that I and such as I am ought to be baptized by â—…hem for we do not read that any of the Apostles or Apostolike men did ever baptize any but such as are newly converted to the Christian Religion but I and such as I am have from our infancy imbraced the Christian Religion and 〈◊〉 â—…er now if our Adversaries did rightly infer that because there is neither pâ—…cept noâ—… example in Scripture for baptizing of infants therefore it is a needlesâ—… thing in like manner I may as truâ—…y conclude for as much as their is neither precept nor example in Scripture for baptizing such as have been bred up in the Christian Religion and never professeâ—… any other I and suâ—…h as I am have no need at all to be baptized Baptist. That some are sent to baptize is proved above and sure enough if it be as we see t is Act. 2. 39. 10. 47 48. mens duty to be baptizd or else Christ hath required a service of every man and that sub poena too and yet though never so willing to be baptized left them in no possible capacity to perform
practising Heb. 6. 2. and howbeit the whole form of the doctrine he there delivered is not set down as none of the doctrine that Philip preacht at Samaria is nor of that Paul preacht at Philippi Act. 16. 14. nor at Corinth Act. 18. 8. yet is it not by sundry passages as evident that he taught that principle of laying on of hands among all the rest as it is and how evident that is is shewed above that they in those other places preached baptism shall we think that Peter taught the principles of the doctrine of Christ all which he was to lay as one foundation among them by the halves did he build them upon one part of the foundation and not on the other part did he constitute them partly upon it and partly beside it did he teach them all the rest of the principles every of which its said Heb. 5. 12. they had been taught viz. faith repentance baptism resurrection and judgement and did he leave out that one onely of laying on of hands specially since it s said that with many other words he exhorted that people who are said there also to continue in the Apostles doctrine what man that devotes himself to the comparing of Scripture with Scripture can imagine it and if not why not be satisfied that it was preacht by some at least of Christs Apostles to all baptized believers A third Scripture I direct the inquirers unto is Act. 8. 5. 12. 14. 15. 16. 17. whence first its evident from the Apostles administring and the Samaritans submission to it that the doctrine in the purport and tendency of it was first declared unlesse we shall judge the Saints at Samaria were such idiots as to act by implicit faith as men were not to do but by comparison of what they said with the Scriptures under the ministry of the Apostles themselves Act. 17. 22. and to yield blind obedience to they knew not what the Apostles also justifying them in it which if they did then you that professe your selves to be yet ignorant in that service and that you know not the meaning of it may submit to it as safely though as senslessely as they from the hands of such as do which yet when all is done I am sure you may not but Secondly more evident yet if you weigh some passages of that text it self the words whereof are on this wise viz. then went Philip down unto Samaria and preached Christ to them v. 5. and when they believed the things spoken by Philip pertaining to the Kingdom of God they were baptized both men and women when they at Ierusalem heard that Samaria haâ—… recâ—…ved the word of God they sent unto them Peter and John who when they were come prayed for them that they might receive the holy spirit for as yet he was fallen upon none of them onely they were baptized in the name of the Lord Iesus then laid they their hands on them and they received the holy spirit It s said that Philip preached Christ and spoke of the things pertaining to the the Kingdome of God and that they received the word of God which they did not surely so much as to believe what was to be done till he had preached it now can any rationall man think that he preached Christ and the things pertaining to his kingdome and the word of God and not preach so much as all the principles of the oracles of God not so much as all the first Rudiments or whole beginning word of Christ but left out imposition of hands onely among all the rest as none of the word of Christ nor of the things pertaining to his kingdome as not to be preacht no not in that juncture wherein immediately after it was to be and accordingly was so universally submitted to by them and dispenst unto them or if you say they received not that word of laying on of hands from Philip but from Peter and Iohn I answer t is true practically from the hands of Peter and Iohn dispensing it but by faith so as to believe it to be a practicable doctrine that was their duty to own from the mouth of Philip dispensing the doctrine of it or suppose that Philip spake nothing of it till Peter and Iohn came which is non supponendum yet is it likely that the Apostles that were sent to them from Ierusalem though nothing is said of that they said that therefore they said nothing to them at all yea will right reason ever receive this for truth that the Apostles were sent to Samaria upon the account of some service whether solely that of prayer and laying on of hands it matters not so long as that was one part of it at least and yet neither acquaint them whether before acquainted with it or no to what end and purpose they came and what was the end and purport of that service they onely or mainly came for he that can receive this let him receive it for my part I professe I cannot A fourth place from whence it is easily gathered that the doctrine of laying on of hands in order to their receiving the holy spirit was wont to be preached to all baptized believers is Act. 19. 1 2. 3. where Paul speaking to the whole company of disciples that he found at Ephesus the number wherof were then but about twelve among whom the doctrine of laying on of hands in order to the receiving the holy spirit had not been preached at the time of their baptism seems to reprove and blame the neglect of it enquiring whether they had not received the holy spirit supposing surely at least that the promise of it had been to them and prayer made for them in the usual way with laying on of hands that they might receive it but marveiling much that they being baptized believers had not been informed about these matters nor had so much as heard of the holy spirit have you received the holy pirit saies he no nor so much as heard of it say they no unto what then were you baptized saies he if at least you have not so much as heard of it as who should say who baptized you I wonder and did not so much as instruct you about the spirit nor laying on their hands pray for you that you might receive the spirit this plainly shewes that by right they should all about the time of their baptism in water have heard of the holy spirit and in what way it was to have been expected by them even that of laying on of hands none of all which they having so much as heard of as yet Paul therefore after some words of fuller information to them and such other passages as fell out thereupon laid his hands on them verse 6. in order to their receiving the holy spirit These Scriptures what they are to others I know not are to me a cleer and safe conduct into the belief of this truth that the doctrine of laying on of hands with
that when Christ saies Go teach all nations baptizing them teaching them he meant that they should baptize all them or but some of them only in the nations that were discipled his return was that if there were not other places that did more clearly prove it that Christ commanded that all should be baptized then Matth 28. he could not see it fully commanded there and being desired to assign any place wherein Christ did more universally command baptism then there he directs us to Luke 7. 30. where its said the Pharisees rejected the Counsel of God against themselves in not being baptized whence he gathered that baptism was the Councel and consequently the commandement of God to all men because they are here reproved for rejecting it which if it be a sound Argument to prove baptism to be the command of God to all men because the pharisees in particular for the Pharisees is but a particular expression indigitating one single sort of men among all the rest and not so much as an indefinit much lesse an universal because I say the Pharisees in particular are reproved for refusing to obey it how much better may we collect that both baptism and laying on of hands with prayer for the spirit are commanded by God to all men because we find all those save Simon witnesse his giving them his holy spirit recorded as most highly approved of God that at any time did reject neither but silently submit themselves both Those passages between that my beloved friend and my self I could not conscientiously neglect to set down least I should seem to love any man more then the truth for the sake of which principally and partly for his also and theirs he walks with whom I love in truth as far as they love the truth I write this that he reviewing here his own empty evasions may more evidently discern himself to be mistaken in many things then he may be capable to do in a discourse by word of mouth and that they remembring how they in proof of baptism it self to be Christs command to all believers aâ—…e necessitated to use such cloudy inferences and deductions as those above may excuse us more then many if not most of that party do if in proof of laying on of hands to be the duty of all baptized believers we take the like liberty to our selves in order to their satisfaction to use more clear inferences and deductions then those out of Scripture and out of Heb. 6. 2. it self as t will appear that we do to reason it self rightly acted in comparing of Scripture with Scripture which I for my part refer the enquirers unto as the surâ—…st rule to try the spirits by and to try all inferences or deductions by because the best of men are liable to mistakes and sure enough to fall into them if ceasing to exercise their reason in deducing inferring and gathering one thing out of another they will receive notâ—…ing for truth though otherwise never so plain even to common sense and reason unlesse they find it in so many words in Scripture as t is by us exprest in and this is all that I shall trouble my self to say in reference to the seventh and eighth questions of the late Enquirers with the grounds thereof which are laid down in these words And now further to prove the Minor of the forecited syllogism in some other particulars of it that remain unproved viz. that laying on of hands was not only taught and practised disâ—…enst and submitted to ownd and observed among all baptized believers in the primitive times but all this as by command from God I argue thus viz. Either by command from God or without it But neither without nor against command from God Ergo by it the consequence of the first proposition is most clear for whatever Gospel administration was never commanded by God to be dispensed is practised if practised at all as a tradition of men and without nay against Gods command whose command it is that no man shall presume to teach for doctrines of his the traditions or commandments of men the Minor is as clear that the Apostles did not teach for doctrines of Christ any traditions of their own for as Paul who was one of them that practised laying on of hands saies of himself 1. Cor. 11. 23. that he received from Christ that which he delivered unto the Church at Corinth so may we say on the behalf of all the rest as concerning what doctrines they delivered and dispensations they practised to the Churches for surely as Christ the great and immediate messenger from the father could do nothing of himself was not to do his own will but the will of his father which sent him nor to speak or do any thing but as the father gave him commandement confessing that even his doctrine was not his own but his that sent him so they that were the great and immediate messengers from Christ might speak and do nothing in things pertaining to him but as God by him gave commandements unto them neither were any doctrines they delivered among the Churches their own nor any other then the doctrines of Christ whereupon though as Christs doctrine and commandements aâ—…e called his because he preacht and gave them from God and yet were not his own but the fathers so theirs are called the doctrine and commandements of the Apostles as they had them immediately from him yet are they not their own but the doctrine and comman-of Christ and had they done any thing more then they had order for from him who from him were to give order to the Churches either in the point of laying on of hands or any thing else they would surely have heard harshly from him for it been reproved by the spirit in the word but as to this service of prayer and laying on of hands on all baptized believers in many places he is recorded as approving of them in all they did Moreover that laying on ofâ—…hands was taught and practised not of their own heads but as t is asserted in the argument as a practical part of the Law will and Testament of Christ concerning baptized believers as one of the oracles or holy things of God as one of the very principles of the doctrine of Christ as a part of the foundation or beginning word of Christ as well as baptism or of the foundation of the Prophets and Apostles on which the true visible Church is built as upon a certain basis and from which the whole building growth up an holy temple in the Lord toward perfection an habitation of God through the spirit being first fitly framed together by a joint uniform visible obedience unto that one whole form of doctrine whereof I say this laying on of hands was a part and was practised at their first beginning to be disciples at or about the time of their baptism and before actual fellowship in the
remnant of whose Questions remain yet unanswered here though not so unanswerable as some do deem them I shall adde a word or two more toward the removeal of these two sorts of blinding bushes whereby I fear many may be infatua ted so as to turn aside from the way of truth in this particular and so leave both it and them unto the Lord. First then whereas by word of mouth some tell me That Laying on of hands was a way peculier to that juncture designed of god to the time then being only wherein the Apostles say some and othersome the Lord gave the holy spirit in some visible eminent and extraordinary gifts thereof as tongues prophecy miracles healing c. simply to this end that these might be a sign to confirm it visibly to the eyes of people that the doctrine they taught and practised in the principles and other parts of it was from above and no other then the oracles of God First I grant that in the primitive times there were and that in the way of prayer and laying on of hands given not by the Apostles though for as is shewed above they were not baptizers with the spirit but by the Lord onely whose onely prerogative that is to baptize with the holy spirit sundry gifts as healing c. which may be called extraordinary and rare respectively to these times wherein they have bin seldome or never seen or heard of as I know not that that of tongues now adaies ever was though as to that of healing and that of discerning of spirits and some other manifestations of the spirit given to profit withall as a word of wisdome and a word of knowledge it is within a little of past doubt to some that such as these as the Lord pleases are some lesse some more frequently given now among them that walk in truth though what gifts some have seen and been sensible of in others or themselves t is not so fit to boast of as to be silent Secondly I grant that many of this sort and hapily many more then either are or need to be or shall be given now were given then â—…o confirm the New Testament doctrine in the first delivery of it to the world in the room of the old one to be of God of some of which there may be a cessation the end they had such special respect to then being sufficiently accomplished and the word being now committed unto writing Mark 16. 17 18 c. Heb. 2. 3 4. But thirdly that either such gifts of the spirit as these were either the onely or the chief kind of gifts of the spirit that were to be and were expected lookt after or given in that way of prayer and laying on of hands as a service destinated pro tempore only in order to the receiving of such or that these gifts were so extraordinary in respect of the eminency or excellency of them because more visible and ad extra beyond such as may be warrantably by promise expected and are in that way assuredly and ordinarily given at this day these two I see no warrant to subscribe to for as t is most sure that the promise was so far as I find in terminis nor onely nor so oft of these things though I deny not but these were at that time for ends that concern not these times promised too but of the spirit to several other purposes as above the holy spirit the spirit in the fruits and graces and comforts of it the gift of the holy spirit we find it all along almost in no lesse then scores of Scriptures whereof some few are more plain so assuredly the holy spirit in that way of prayer and laying on of hands was given to baptized believers in other gifts then these viz. the graces comforts and fruits of it love joy peace assurance c. In respect of which in case those outward gifts of the spirit should all have failed or shall fail now yet that dispensation is not therefore rendred empty useless and out of date but remaines rather more gloriously useful then as to external gifts of tongues and such like continually even unto the end yea also if we speak of gifts meerly externall and visible as some call them though for my part I judge the spirit is as visible to us and manifested to be in men by the fruits and graces as by those things that are more commonly but not more properly then those called gifts I suppose his senses as well as his reason doth not a little fail him that descerns not not only those most excellent waies of grace as love joy c. 1 Cor. 12. 31. but even the best and most excellent and profitable outward gift of the spirit even that of prophecy or speaking to exhortation edification and comfort for that is the gift of prophecy and the best outward gift that we can covet or compasse given unto baptized believers whom we pray for and lay hands on at this day to whom nature and University Nursery never gave it And if any say we see such a kind of gift as you call prophecy given also to others aswel as such as submit to it That 's nothing to us what God does whose word binds us to such or such a way but not himself we are quaerying what we are required to do by him upon the account of which we may by promise expect the holy spirit not what God does God often anticipates his own promise and is better then his word as Act. 10. 47. he gave the spirit before baptism which is promised onely to baptized believers Act. 2. 39. yet that does neither give us disingagement from Gods outward way nor warrant us to expect the spirit out of it but ingage us so much the more unto it ver 48. If God will give any other men his holy spirit out of that way I am glad sith it pleases himself he is so good to them but as that assures me not that I specially if inlightned about his way yea then assuredly I shall not shall have it so too so sure I am that in his way I shall obtain it and if any have been so highly favoured of god as that he mercifully meets them out of his way that does not exempt them from comming into it but much more oblige them if they had no further need of it as Christ had none of baptism save to fulfill all righteousness even meerly upon that account to meet him the more cheerfully in it for thus it becometh us me thinks as well as it did Christ himself to fulfil all the righteousnes of his law If any say I deny not the dispensation of laying on of hands in its due seasoâ—… even in this age on baptized believers for the spirit but as they were bid to tarry at Ierusalem till they were indued with power from on high Luke 24 50. Act. 1. 4. that they might have some men
say as to the evincing of what we contend for for sith we yet see not face to face 1 Pet. 1. 8. in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. when he shall appear we shall be like him for we shall see him as he is 1 Iohn 3. 2. i. e. then and not before and since that which is perfect i. e. the substance is not yet come for as we that remain and shall be alive at the coming of Christ shall not prevent or as to perfection be before hand with them that are asleep in Iesus 1 Thess. 4. 15 16 17. so they i. e. that are long since dead both in and for the Lord without us shall not be made perfect Heb. 11. 40. sith we are not all yet come to be men at age to the measure of the stature of the fulnesse of Christ therefore ad hominem till then we must look through the glasse till then the shadow and that which is in part and imperfect as being indeed most suitable to an imperfect state must stand till then the outward work of the ministry in point of offices and ordinance for the perfecting of the Saints for the edifying of the body must remain Eph. 4. 11. 12 13. Thou tellest us mistaking the sense of Paul Phil 3. 13. 14. Heb. 6. 1. 2. that higher things perfection are now to be minded and prest after and these to be forgotten that those are principles of Christs doctrine which were once eyed and laid as a foundarion but must be left and not laid now any more But contrary to what David saies of himself Ps. 131. 12. thine eyes are so lofty thy heart so haughtily exercised in minding the things thou callest high some of which are too high and others too low and base for any Christian to be busied in that thou mindest not the words of Paul to all Saints Rom. 12. 16. where he saith not minding high things for so the greekwords truly translated are but together with high things minding low things t is confest that in some sense we are to forget or not to mind what is hehind but to mind to presse after to reach forth to things that are before to leave the principles the foundation of Christs doctrine go on to perfection but not in thy sense o Ranter who hereby takest upon thee to buryall manner of observation of these things even by any under utter oblivion to prohibit all present practise of principles by so much as babes to rase the foundation so as to declare it not sit to be laid at first now as of old it was no not by very biginners in the School of Christ but in the spirits sense who in those places means no other then thus viz. not that the babes in Christ must not use milke in these times as well as in the primitive not that the beginner in Christs School is not now as well as then to learn his letters and to begin first in his ABC not that those that will begin to build themselves an holy temple in the Lord an habitation of God through the spirit must not now lay any foundation at all but that having laid the foundation they should not think that their building is at an end but build up higher grow up higher in Christ thereupon that they should lay the foundation so sure at first that they should not have need in respect of their non proficiency or relapses into sin to be laying these i. e. faith of remission repentance c. ore and ore again but to proceed to perfection that babes should not remain alwaies babes feeding on nothing but milk but growing in grace and in the knowledge of Christ and in ability to bear stronger meats higher doctrines that the young Scholar should not remain alwayes a novice an ABC darian no further learnt then in his horn book but according to the time he hath had learn to read perfectly that he may be able to teach others rather then need to be taught his letters again this is the spirits senâ—… for otherwise it s ever necessary that babes have milk and absurd that a Scholar should be bid to forget his letters and how to spell that builders should leave laying any foundation when they begin nay verily the most studied Scholar must first learn and then remember his letters or else he cannot possibly read babes must be fed with milk at first or else they will not thrive to be perfect men builders must lay a foundation and have an eye to it too all along in their building upward even till they come to the very top observing how all the whole fabrick that they work after doth square and keep touch with that or else they may chance to make such a crooked fabrick as will fall to the ground at last yea perveniri ad summum nisi ex principiis non potest Thou tellest us as concerning the outward ordinances of the Gospel that bodily exercises profit little but art wretchedly ignorant of it that by bodily exercises which profit little Paul means not at all as thou dost the ordinances of Christ or any ouâ—…ward parts of his worship and will revealed in his word for that is though not the greatest yet a great part of godlinesse it self which according to the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a right serving of God according to his own will in his word of truth where he requires us to serve worship and glorifie him in our bodie as well as in our spirit 1 Cor. 6. 19. 20. but such bodily exercises and old wives fables as abstinences from meats lent'n and good friday fasts and such ordinances as touch not tast not c. which men subject themselves to after the commandements and doctrines of men of Popish Priests whose Religion stands mostly in such matters 1 Tim. 4. 3. 4. 7. 8. Col. 2. 20. 21. 22. Thou tellest us as one of the main grounds whereupon there must now be no more walking in ordinances and that way of outward service that was at first that it was foretold 2 Thess. 2. 3. that there should come a falling away from it and a treading down of all that outward form which then was which to say nothing how probable it is that that prophecy 2 Thess. 2. 3. and several more do point more at that falling away that thou oh false prophet shalt cause in the very last dayes then at that which by the proud P P Priesthood hath been made before thee I declare to be such an absurd and senslesse consequence as is more worthy of a silent sleighting then a solid answer for if that be of force to prove a disannulling of that administration then it s of force much more against the acting of faith it self for as it s not said there from what the falling away should be so it s expressely said elsewhere there
measure the City and Temple and worshippers in order to building again of what was ruined as the plummet was then in hand of Zorobabel Zach. 4. 10. we have for ought I see as plain promises prophecies warrands and grounds as they had to build when they came from Babilon if we have eyes to see them unlesse nothing will serve to the satisfying of us as indeed it will not to the satisfying of some that our acting in the old way of Christ is his mind and will concerning us now but miracles to confirm us in the belief of it by whose leave I must rather call for miracles from them to confirm it that their leaving that old administration of ordinances and beginning to act in that new way of no ordinances is of God for as for the doctrine we practise t was at first confirmed by miracles as Gods manner ever is at the remove of any old Testament or will of his and establishing a new one in its stead but theirs though a new one nor yet committed to writing was never yet confirmed by miracles at all and suppose they had had more extraordinary Prophets then we have at the restoring of their ruins after the Babilonish wastings yet le ts know what extraordinary Prophets they had to build upon for the re-edifying of their dayly sacrifices and religion when trod down for a time times and an half also by Antiochus that most lively type of Christs Church-wasting enemies under the Gospel of whose violent ablation of all and lawful restoration of all again by the Jews according to the old pattern excepting what corruptions were afterward among them which yet did not disannul the right of the remaining of any truth may be read at large 1 Mac. 1. 2. Mac. 7. 2. Mac. 10. which all stood in force notwithstanding that falling away even till Christ himself who also confirmed and practised to a tittle according to Moses Testament during his life at last put an end to it by his death All thy arguings therefore 〈◊〉 â—…ertine from a falling away to no return from a treading down of the true way of ordinances to no erecting it again are but a sort of sorry shâ—…s whereby thou fencest off that part of Christs Gospel which I confesse from some experience in my own crooked deceitful yet self-searching heart flâ—…sh and blood takes no delight in for if we consider things under the Gospâ—…l with that relation and propoâ—…tion they stand in to things under the Law which were Types and shadows of them then we must conclude thâ—…e is a certain space or intertime between the last period of the 42 months or of the time of treading down of the true Gospel worship by might and Christs coming to abolish and take away their right as there was after the Babilonish captivity a space of 70 weeks in which the Saints according to the call and warning gâ—…ven them to worship God aright and decline the beasts worship and come out of Babilon Rev. 14. Rev. 18. are obedient and continue in the word of Christs patience under all the mallice of the beasts worshippers and in the observation of the commandements of God and the faith of Jesus and of all the works that Christ left in charge at his departure to be kept in memoriall of him in his absence viz. baptism the supper c. that so when the Lord shall come as a snare and as a thief on all that are disobedient to his voice and contentious against any tittle of his truth they may be found as Noah and Lot till whose separation the dâ—…om determined could not fall upon the wicked Gen 19. 22. out of Sodom Rev. 11. 8. in Zoar in the ark i. e. Christ and his true wayes Ordinances and worship which are to them as those of old to the other a little Sanctuary and being found so doing as Christ required keeping his commandements may be blessed and have right to the tree of life and to enter in thorow the gates into the City Rev. 22 14. 15. and be entertained with well done good and faithful servant thou hast been faithful in a very little and over a few things have thou authority over much over many â—…hings enter thou into the joy of thy Lord Mat. 25. 21. Luk. 19. 17. Thou tellest us that the day star arises and the day approaches and therefore now there need be no such heed given to the edifying one another in Assemblies by the use of Ordinances but whether we shall believe thee o perverter who saiest we must give attendance to these things so much the lesse or Paul who saies so much the more as we see the day approaching let any judge but thy besotted self who speakest all allong by a spirit most contradictory to and yet canst not be perswaded but that in all thou speakest answerably to the word Thou tellest us that Christ is â—…ow in his Saints the hope of glory but thou tellest us no newes in this for I know not when he was otherwise while they walkt not after the flesh but after the spirit in obedience to his voice in holy confirmity to his will and word and in fellowship one with another in the use of all his holy ordinances but as for thy self o spiritualist that separatest thy self sensual not having the Spirit though pretending to have it in a higher degree then any that live in bondage unto Ordinances I know not how to believe he is so much in thee as the hope of glory for every one that hath this hope in him purifieth himself as Christ is pure 1 Iohn 3. 3. Thou tellest of seeing face to face of present perfection and manhood and that that which is perfect is come and that thou livest already with God in God in full and actual enjoyment of heaven and all heavenly happinesse God dwelling already in thee and thou in him in the very substance which was once shadowed out by the childish things called Ordinances in the secret chambers of the most high in the heights of God in the very bosom and inmost imbraces of the father in a high degree of godlinesse spirit and glory But to let passe how thou contradictest confutest and givest thy self the lie when thou expressest all this sometimes by no higher a term then Christ in thee the hope of glory for hope that is seen is not hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we not say we have it but with patience wait for it as not yet actually enjoyd Rom. 8. 24. 25. we know well enough forthy own practise and sometimes thy own speech bewrayeth thee what thy 〈◊〉 perfection and godlinesse is thy spiritualnesse is to fulfil the will of the flesh with out scruple â—…o feed and feast it without fear to swaggar and swear revil roar and rant and whore and in all this to have no more conscience
world to him and though it hath leave from him to grow besides him and will too among some yet he hopes to loosen it by lending it so much scope that it may come up the more easily by the roots and seeks what he can to kill it by his kindnesse The other viz. thou P P Priest though that thou mayest seem to be totally for the truth and all others to be enemies to it but thy self and thine thou cravest I might say commandest and challengest such a large toleration for what thou callest truth that nothing else must be tolerated besides it yet the truth is the truth as it is in Jesus which is Heresie with thee is lesse beholding to thee then to the other for iâ—… hath not so much as leave from thee to live if it can nay it can take no root at all at least not thrive above ground if it do where thou livest at the length of thy Lordlines for like Nimrod the mighty hanter before the Lord thou hast built to thy self great B B Babel a Triple Tower a threefold Fort or form of Tyrannical Churchlines wherein thou seatest and securest thy self and whence being jealous least all that comes neer thee under the name of truth should undermine thee thou fightest it afar off Thou art as it were a wild man like Ismael having thy hand against every man and every mans hand against thee dwelling alone as much as thou canst in the midst of thy brethren by thy sword and thy bow by cutting and fleshing and shooting out thy sharp arrowes even bitter words viz. Hereticks Hereticks against all that heed not what thou sayest before thou hearest them these are the rough hands of Esau wherewith thou handlest thy brother Iacob that will obtain the blessing before thee TTThou art the 3 heads of that Eagle spoken of 2 Esdras cap. 11. cap. 12. and wheresoever thou lookest and spreadest thy black wings thou lookest that all other birds should tremble under thee and be subject to thee so that none of old durst so much as chirp against thee no not one creature upon earth but so soon as any began to appear any where within thy range that was not Pullus Aquilae a chicken of thy own brood thou hast rapaciously torn it with thy Talents and made it a prey to thy youngones and whersoever thy wonted principle of persecution for conscience hath taken place and thy gawdy greedy griping Government stood up in full force the truth hath lien groaning and grovling under thee upon the ground Thus verily hath it been not onely for ages and generations within the dominions of the old Bruitish but also more lately under the domination of our BBrittish Priesthood Yea thou O P P Priest hast been such a thicket of thorns to the Lilly that she could never flourish upwards without a thousand scratches from thee such a tall crop of tares as hath overtopt starved and strangled the wheat TTThou knowest not what spirit TTThou art of thou wouldst fain command fire to come down from heaven and consume them as if it were Christs mind that receive not Christ Jesus in the wayes of thy own invention thou judgest them that are without that are none of thy C C Church whom were thy Church the true Church thou should leave to God to judge 1 Cor. 5. 13 if they be but in the same Nations wherein thy Church is and that shrewdly too sometimes when thou canst get the strength and power of states to stand to thee and execute such censure as thou saiest is due to Hereticks and Schismaticks in the Church yet I cannot much blame thee whilst thou clap'st whole common-wealths at once under thee as thy Church which ought as much to be corrected into an observance of the directories and decrees of Synodical power in matters spiritual as of the Senatical in matters civill thy chief way to cure Hereticks when they are in health is to kill them this Paâ—…pharmacon is letting blood thy present remedy against the remedilesse disease of Truth-telling Truth-spreading is Truth treading and present smoothering it from the vulgar by stopping the passage of the press and opening the Pipes in the Pulpit and present tampering with the Truth-teller who if he unsee not what he sees is â—…nse recidâ—…ndus to be dispatcht out of the way ne pars sincera trahatur lest sincere ones that seek after truth should find it when it flies abroad and be in-per-fected by it as well as he thou massaciest men to the Masse slayest men into thy service books sâ—…st up thy religion by treason when it can stand no more by reason fightest with fire and sword when thou canst do little by the spirit and word makest thy pen knife keen enough to cut when thy pen is not quick enough to countetfeit thou stopst Stevens mouth with stones and bearest him down with brick-bats that he blasphemes when thou canst not resist the Wisdome and the Spirit by which he speaks like the wolf in the fable thou accuâ—… the poor innocent lamb of troubling the waters for nothing but drinking at the pure fountain and when the lamb replies my cause is better then thinâ—… On but quoth the wolf my teeth are better then thine I must devour 〈◊〉 Now therefore as to the civil Magistracy throwout all Nations Tongues kâ—…ds and people where thou O proud P P Priesthood ridest them I humbly beg of them in the name of Christ and on behalf of his truth and people which thou haâ—… suppressed that they would no longer set TTThee up as Lady of Kingdoms as 〈◊〉 over Gods heritage as Supream dictators to the whole nations where they live so in all Matters of Religion faith and Gospel as that all people must fal down to thee and worship God only according to thy more dimme and divided then divine directions but that people may go forth from under thy Egyptian prohibition to serve the Lord according to his own will and word which thou hast hid from the vulgar by unknown tongues and forcing thy own constructions on men in nations wherein its mostly truly translated and believe no more at a venture as the P P Priests believe by any law as from the Magistrate whose duty it is not to force men to unity of faith and uniformity in Religion further then they find freedome to fall into such unity among themselves but to force men to live at unity and peace in honesty and innocency in all justice and civility one towards another under what diversity of religion soever may be among them and whilest any Religion puts its people in mind to be subject to principalities and powers to obey Magistrates in civil things for conscience sake and not to resist them in rebellious waies in such cases under pain of resisting the ordinance of God and receiving to themselves damnation according to Rom. 13. 1 2. Titus 3. 1. 1 Pet. 2. 13. 14. 15. to see
outcry of Schism Schism Sedition blasphemy Heresie Heresie before he hath half heard it and so soon as ever its opening its mouths to speak that all the parish pulpits in a whole Countrey and now and then their steeples ring out in such combustion to the tune of Greâ—…t is Dâ—…ana of the Ephesians Act. 19 28. 34. that truth hath no way wherby to silence him but to be silent her self for when she begins to declare he with his Heresie Heresiâ—… soon stops men ears he is too arrogant to be convinced he hath controuled whole nations cut of the spirit of Princes bin terrible to the kings of the Earth and devinced invincible Emperors in his time therefore may well scâ—…rn to be convinced abominate detest disdain to be direâ—…ed by Russet Râ—…s Apron â—…os Minisâ—…n Mechanicks illiterâ—…â—…ns 〈◊〉 〈◊〉 Tradesmen Christ the Carpenter Peter the Fisâ—…rman Paul the Tentmâ—…ker Aquilla and his wise Priscilla from which kind of poor folks and babes to whom it seems good in gods sight to preach the plain Gâ—…spel and reveal by his word and spirit what he hides from wise men when they will not see this prudent PPPriesthood if he were not proud might learn more truth and Gospel purity then ever was taught him by his Grand-father the Pope or any of those Clerical Councells or Ghostly fathers which he consults more with then with Christ and Scriptures The Reason of all his obstinacy against tradesmens teachings is this he knows that his trade of teaching for hire and divining for money Must fall if tradesmen begin once to turn divines and to teach truth for nothing ye know that by this craft quoth â—…e Act. 19. 25. c. we have our wealth moreover ye see and hear c. he is well aware and so are we that if he lose the lives of persecution for conscience and sprinkling of infants Iachin Boaz the two main pillars grand Supporters of his kingdom his Temple will quickly reâ—…d in to more pieces then 3 PPPs from the top to the very bottom and all his matchlesse magnitude and numberlesse priestly Prerogatives drop directly to the ground viz. his Lieutenantship to the prince of this World his Lordship over the heritage his headship over the Church his dominion over the faith his title to the tenth of every mans estate his merchandize of slaves bodies and souls of men his leave to trample the holy city and slay at pleasure the truth tellers that torment him his rich revenues dignity glory power seat and great Authority together with all the priviledges profits liberties immunities thereunto belonging All this his royalty must fail if he give ground but a little and would have failed ere this tiâ—…e If he had a face could blush at his own abominable blindnesse or ingenuity to confesse himself hurt or own the plain truth while his lungs will serve him in reply or Amor sui constrain him to cry heresie against the truth therefore this Diotrophes that loves to have the preheminence over all for ever because he hath had it for a while receiveth not truth but prates against it in the pulpit and elsewhere with malicious words and though he contradict himself ever and anon in his own Sermons and discourses yeâ—… if he say any thing at all he thinks it much when wisemen weighing it find it little to the purpose Tertulliau thus describes Hermogenes Loquacitatem facundiam existimaret Impudentiam constantiam deputaret c. so he when he bumbasts the pulpit and slashes the Saint Schismaticks in their absence before his people supposes he hath spoken with no small grace when t is for want of grace that he did it and that when he is most audacious against all reformation aâ—… at Rom and even that he hath sometimes sworn himself and others to as here in England when he finds it more crosse to his credit then he thought of when he undertook for t he counts them fickle unconstant that change their minds and mend their manners and himself only stable and constant to the CCChristian Religion Hence it is that the effects of Disputation with him have been not onely fâ—…strate but dangerous dangerous I say to him no otherwise then as it overturned his Kingdome that the truth of Christ might take place but to them that disputed with him in this respect as it hath been no lesse then their pretious lives were worth once to oppose or open their mouths against him witnes Wickliff Hus Ierome of Prague and all the executions done in Queen Maries daies upon such as dâ—…rst dispute against the Pope or meddle against the mass and those done in Queen Elizabeths upon Barrow Greenwood and Penry who were hang'd by Episcopal malice for professing against them and the Common-prayer which now well high all England hath renounc't as a corruption and what should have been done upon such as disputed against or depraved the Presbyterian directory is well known for that Clergy hath shew'd themselves so much in their Fathers colours that ere long all England will renounce both it and them and in this respect it hath been also frustrate as to peoples conviction for truths witnesses to dispute never so clearly against him for as much as he hath still stopt their mouths with the stake prison or gallows and kept his own wide open against them in the pulpit when he hath-secured them from all capacity of storming him there for The common sort are apt to think those have the victory that live to speast last and that their CClergies cause is never wrackt by the cause of Christ as long as one is left alive that can speak a word in that against the other And by how much error takes with our corrupt nature more then truth by so much there is more danger of its spreading where the Roots i. e. the self love vain glory ambition covetousnesse pride Lordlines universally and cruelty of the CCClergy who are plants that our heavenly father never planted Stocks from whom stemes out a stench from whom abomination branches it self out to the corrupting therof in al quarters of the Earth Rev. 11. 18. 1â—… 5. 19. 2. are not plucked up and rooted out for from the Priest and the Prophet profanness heresie hath gone out into all the world and spread it self like a leprosie or some raging canker and for the most part such is the resolvednesse of the CCClergy to bind the people still to a blind obedience to their blind guidance of them beside the word that Disputations with them if not carefully I mean clearly and also coolly proceedad in with love to their persons and almost without zeal against their evils which yet we must not abate them an ace of for all their anger pacem cum hominibus cum vitits bellum they Raise more evil spirits of wrath and divellishnesse in them then we can lay because they see them raise more good spirits of doubts and earnest enquiries after
in filthynesse thus the Seeker seeks to subvert himself and others and all that holy law of Christs own giving as foolishnesse to overturn all that is of Christ whilest Christ is overturning all that is of man he scruples every thing till he is satisfyed to own just nothing as if because there is some waies of error therefore there can be no way of truth he is weak in the faith believing nothing to be good till he believes every thing to be so and nothing to be bad or naught at all And wheresoever his weaknesse is at first it thrives into wickednesse at last so that how ere he seems modest against the truth a while yet after there will be raâ—… censures arrogant and bold speeches and Iudgements condemning or at least contemning both of good persons and holy things Thus this man runs up to ranting by little and little circumcising away all flesh for so he now stiles the waies of the word and spirit crucifying all that flesh of Christ till he becomes welâ—…igh as spiritual as the devil 7 To endeavour after the true temper of a son of the Church which consists especially in these two qualifications 1 Humility or self denial 2. Charity or love humility is a being low in your own eyes Christ bids you learn it of him Nothing hath broacht Heresse and â—…chism so much as self conceit and self love as is shewed above in the case of the PPPriesthood who conceive themselves to be those unerring orracles from whom the law for Religion and faith is to go forth to the people throughout the several Nations this makes men these spiritual men especially to stand out in their own odd opinions as if all were heresy ipso facto that jumps not with them obstinately defend them utterly untractable to any argument though never so clearly urged out of the word it self that shall be brought against them resolved never to yield to any Iudgement nor willingly be in much lesse embrace any company that â—…olds contrary to them proudly prohibiting any but such as are approved of by themselves disdaining to be discipled by any but men in orders as if that poor people and those babes to whom God delights to reveal the Gospel rather then such prudent ones as they are in their own sight were all as they said of old of such a people that know not the law and are accursed for which things sake the Lord suffers blindnes to happen to them leaves them to live in error as men lea ing to their own understanding but true humility as she is ever conscious of her own weaknesse and darknes so when she is most sure that in the Lords power and light she sees light and is most diffusive of it and desirous that all others should see it also and very zealous of promoting it yet is she far from glorying over others or boasting as if she had not received what she hath much lesse is she so impositive as by compulsion or otherwise then by plain proposal round reproof or earnest intreaty to inforce her faith as a rule for all people to believe by and howbeit it submits not as some say she does to the iudgments of others sooner then its own for that verily is no other then that humble ignorance and implicit knowledge into which the PPPriestood hath beguild the earth who as much as they perswade men to expresse their humblenesse by a voluntary submission of themselves to others judgements yet are as far from that expression of their own humility as men can be that would have all men see with their eyes swear into their faith and resign up themselves to their judgement against their own yet she submits her judgement as proud Papacy Prelacy and Presbytery never did to such free examination by others judgements as to lend free leave to such as judge it wrong and are not satisfied to close therewith to decline and reject it and both to believe and worship as they find occasion and howbeit she must contend sometimes she dares not contend with any much lesse her superiours as the Priest does with his whole parish now and then about some trifle or remnant of tithes for so small a matter as a smal matter of means or maintenance but for matters of much more moment and of eternal consequence viz. that faith and Gospel which was once delivered unto the Saints for here indeed she gives place by subjection neither to ghostly father nor holy mother no not for an hour that the truth of the Gospel may continue and as t is Christs things she seeks and strives for and not her own so she assaults not without strong and evident and convincing reason from Scripture for her assertion not such butterflies and brown paper reasons as mans tradition 1500 vears profession nor meer internal imagination and spiritual perswasion which the Rantizer and the Ranter render and even then too she prosecutes her cause with such candor and dociblenesse as to be ready to receive what ever is made manifest in the conscience to the contrary without such arrogauty as appears in some Divines when they dispute who are more ready to call them fawâ—…y fellows that dares affront their false assertions then to clear what they hold to be the truth and without the Spirit of contradiction that is wont to shew it self in every haughty heart which is more asham'd to seem ignorant then to be so most specially in the Priesthood when the truth tendred is such as if it be acknowledged will not onely crack his credit but certainly pare his profit also As for Charity alias love it is the very cognizance of a Christian the property of it is to blow out the coals of contention not kindle them in the true Church of Christ though it contend sharply with the false Churches for the truth to seek what in it lies to prevent not foment rents Schisms divisions and offences therein contrary to the doctrine at first delivered the love of which occasions offences in the world it is the very rafters that hold all the house of Christ whose house they onely are that are built upon the foundation or form of doctrine delivered by the first Apostles the principles of which are set down Heb. 6. 1. 2. together in most comely frame and order Oh that the Saints and faithful brethren in Christ of those Churches that walk in truth would among all yea and above all those pretious things commended Col 3. 12. ad 16. to be put on would put on this which is the very bond of perfectnesse this is that which will make them endeavour in all lowlinesse and meeknesse and forbearance and forgivenesse of each other to keep the unity of the spirit in the bond of peace Eph. 4. 2. 3. the love of the Brotherhood within it self which is hinted to us by Peter Pet. 2. 17. and harpt upon more then any other string by that beloved Disciple Iohn 1 Ioh.
among them as of those that are in hellish tribulation yelling out from beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Alas whilst from above a voice of much people in heaven saying Hallelujah Hallelujah for now our Lord will raign And judge that Scarlet WWWhore who still doth fain Her self to be Christs Spouse and so maintain Her self a Qeen the world her slaves in chain Though like a Quean she doth the whole earth stain With Whoredomes and Saints blood whom she hath slain Three PPParts three CCCrowns three HHHeads of subtle brain A TTTripple TTTribe Rides Christndom t is plain And like Hells three mouth'd Monster stands to strain Souls that scape thence and bark them back again Yet when t is told this Minx this whore in grain Frowns Frets Hates Teares Fumes Threats Storms Fomâ—…s aâ—…ain But IIIezebel wo to thy house refrain Thy pride thy lies thy wrath like that of Cain Thy filth thy self thy greediness of gain Else as thy mirth hath been shall be thy pain This is told to and by me and Iohn Brain Both being once of thine one children twain Thou seest yet wilt not see this but remain Silent least friends turn foes and thee disdain But some must shew 't or else they see 't in vain Through England Scotland Italy France and Spain Amen Hallelujah TTTripartita Tribus Tribulaes Tribulusque Triunus Discipulis Christi Triplexque Tricepsque Tyrannus Trico Tricornis Trifurcifâ—… atque Tâ—… Tristisicus Sanctis toti 〈…〉 Ter decimas sapiens capiâ—… 〈…〉 Reges ipsa regens ipsos super 〈…〉 Te credent 〈◊〉 vana fides genus esse deorum RRRoma O RRRoma Tibi mulier formosa videris At tameâ—… MMMeretrix vix heu pendenda Triuncis Viriâ—…uâ—… ipsa â—…uis te perdis quo peritura es Tâ—… 〈…〉 st aderitque brevi tibi Terminus ipse D 〈…〉 d magis malus Piscator ac tu ac tui O SSSacerdos estis Pessimi Pisâ—… qui nisi resipiscamini Reiiciemini in eteâ—…m Mat. 13 48. In Domino viz. via Domini Salvetoâ—…e FINIS * Witnes the Letter sent to me in the name of more from from one of the opponents which in fuller satisfaction concerning my call to this work is extant at the end of this Epistle * In which sad winter visitation I may not but taâ—… noâ—…ice here in satisfaction to the deluded world how miserably I was misreporteâ—… to have met the Divel in a field to have been out of my wiâ—…s and senses stark mad bound down in my bed to have renounced and that with raging that way of the 〈◊〉 which throw Gods goodnâ—…sse I stand fast in to this hour of all which not the least Jota is true and this too noâ—… onely by much people but in part also by such of the Priesthood as lived neer enough to me to have given tâ—…uer intelligence had they or their Eâ—…rwigs been either of them any better then they should be * Dr. Feaâ—…ley Dr. Holmes Mr Marshall Mr Bayly Mr Blake Mr Cotton M Cobbet Mr Cooke * Mâ—… Symson of Sâ—…ardens so veraign pre servative against Anabaptism Mr. Baxters Plain Scripture proofs * Whose 〈◊〉 words in his return to mine are these viz. as for that most revâ—…rend Clergy whomin general you spaâ—…er with so much dirt with what â—…ingers a blind man may discern I shall leave them to vindicate themselves and their profession from such 〈◊〉 obloquies Expedias persâ—…ta co suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 picasque doceas verba nestracanari That 's the dreadfull phrase whereby you also term your selves ghostly fathers to awe poor ignorants into the greater observation of you and yours express the holy spirit else the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be Englisht by theword spirit at all times as well as some both in translations treatises and discourses b Dr. Blechenden c Mrs. Chute as she was then cal'd now Mrs. Dean d Habent artificium quo prius persuadent quam docent veritas autem docendo suadet non suadendo docet Tertull. as cited by your quondam â—…riend Mr. G. C. in his second letter to me e Dr. Austin and Dr. Blechenden e Infant of non fanâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f See Mr. Blake in birth priviledge p. 5. 11. g P. 87 88. of the way of the Church in N. England 1 Cor 10. 1 2. 1. Argum. h Featleys dip dipt p. 178. 2. Argum. i See Mr. Baxter p. 109 297. 298. k See Mr. Blake p. 4. 3. Argum. m p. 9. of his grounds and ends of baptizing children n p. 35. 36. of his grounds and ends c. o p. 58. of his animad on Mr. Tombes Exercit. p p 63. of 〈◊〉 the same book q Demonstraâ—… 〈◊〉 exâ—…oribus 〈◊〉 â—…r causis r See Pareus p 357. and Kekerman System log p. 12. lignum est quod seipsum sensui et preter se aliquid animo ostendit or Râ—…s pâ—…eter speciem quam ingerâ—… sensibus aliud aliquid facienâ—… incognitionem veniâ—…e Taia enim debent esse utres invisibiles significent 〈◊〉 enim debent esse adminicula â—…idei oporter percipi externo sensu quo movetur sen sos internâ—…s quod enim non vides non est tibi signum qui sacit signum invisibile implicat contradictionem et sacit signum non signum res sunt invisibiles non signa alioqui signa non possent significare res multo minus confirmare quia incertum confirmaretur per aeque incertum hinc veteres sacramentum ita definiunt sacramentum est signum visibile invisibilis gratiae p. 212. 213. of his reply to Mr. Tombs s Privatio sacramenti non damnat si non accedat contemptus christus non adimit salutem eis quibus adimitur baptismus t Quantum damni invexerit dogma illâ—…d male expâ—… baptisma esse de necessitate salâ—…is pauci animadvertunt Ideoque minus sibi cavent nam ubi inâ—…t opinio perditos esse oâ—…nes quibus aquâ tingi non contigit nostra conditio deterior est quam â—…eteris populi quasi restrictioâ—… esser Dei 〈◊〉 quam sâ—…b lege venisse enim Christuâ—… censebitur non ad implendas promâ—…iones sed abolendas quando promissio qâ—…ae â—…unc ante octavum diem saluti conferendae per se erat satis 〈◊〉 nunc absquo signi admiâ—…iculo rata non 〈◊〉 Non arceri a regno caeloâ—…m inâ—…ntes quibus è prae senti viâ—…a migrate continget antequam â—…qui mâ—…gi dâ—…um fuerit atâ—… 〈◊〉 jâ—…m vi sum est fieri non leveÌ„ injuriam dei saedeâ—…i nisi in eo acquiescimus acsi per se infirmum esset quum ejus effectus neque a baptismo neque ab ullis acessionibus pendeat * ubi vides ibi fides where we see it is there we say it is * nati Discipuli sacti nati Eunuchi câ—…rati x p 37. to Mr. Tombs y p. 1â—…0 121. of his Animadv on M. To.
Exercit. Non cum Iesu Itis qui Itis cum Iesuitis Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonlesse Reason Reasonlesse Reason Reasoulesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a In eundem in quem nostra nunc intendunt Scopum et vetera illa spectarunt nempe ut ad Christum dirigerent pene manu ducerent aut ipsum potius ceu imagines representarent ac cognoscendum proferrent b Eam promionem in evangelio datam per sacramenta nobis magis declarat Deus nempe per analogiam signorum cum rebus quae per ea significantur sicut similitudo declarat id cujus est similitudo haec enim quando intelligitur etiam id cujus est similitudo fit perspicuum et quidem magis quam fine similitudine et ut vera similitudo non intelligitur nisi analogia similitudinis intellegatur ita nec sacramenta nisi Analogia signorum et rerum intellegatur hoc sensu Apologia Augustanae confessionis aliquoties sa cramenta vocat picturas x See legh crit sac p. 76. 77. where he ore and ore again confesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dip plunge under water c. primarily and properly p. 76. it signifi eth primarily such a kind of washing as is used in Bucks where linnen is plunged or dipt Beza neque vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat lavare nisi a coÌ„sequenti nam proprie declarat tingendi causa mergere also p. 77. the native proper signification oâ—… it is to dip into water or plunge under water Joh 3. 22 23. Mat. 3. 16. tanquam ad tingenduÌ„ mergo Causab immer go intingo abluo Bucan mergo et tingo Bullinger proprie significat immergo submergo obruo aquà Zanchius videtur copiam abundantiam perfectam quandam perfusionem denotate Aret. witnes these words received in a late letter from two Gentlemen of Chichester viz. SIR The occasion of these lines is the result of a late conference viz. â—…o desire your grounds arguments in wriing for the continuance of water baptism what you conceive required to evidence a right administrator and subject thereof Sir our end herein if we know our own hearts is to be assured of the mind of the Lord Christ touching that ordinance and our duty therein that we may walk conformably to his will c. a Acts 3. 22. b Is. 55. 4. * for so Mark records the commission whereby Matthewes meaning is much explaind Mar. 16. 15. 16. Go ye out into all the world and preach the gospel to every creature he that believeth and is baptizd shall be saved c. Argu. 1. d For 〈◊〉 〈◊〉 speake 〈◊〉 now and â—…ot to such 〈◊〉 â—…re shy of â—…he use of Christs ordinances on an oâ—…her account viz a wretched conceit of such worth and weightinesse in them that no men in the world are now found fit to meddle with them or are admitted by Christ to be administrators of them for born these wayes doth the devil deceive men by to erre from the plain way of Christs truth e 1 Cor. 1. 18. Rom. 1. 16. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 1. 1. 25 Argu. 2. f Act. 20. 27 g Mat. 21. 25 h Luk 7. 29. 30 Argum. 3. g Mat. 5. 19 h Luke 16. 10. h Rom. 14. 2. 5. i 1 Cor. 7. 27 28. l Act. 8 3â—… 〈◊〉 Act. 8 4. m Act. 8 12. n Act. 8 14. 10 36. 18. 11. o Act. 9. 6 p Act. 22. 10. q Act. 10 6. r Act. 10. 33. 48. s Rom 6. 34. t Gal. 3. 26. 27 x Col. â—…2 12. y Act. 16. 15. 22. 23. v Act. 12. 1 2 3. 4. c. Arg. 4. Arg. 5. * for God whose waies limit us not himself was somtimes better then his word and anticipated the disciples obedience in these things so as to give his spirit beyond even Peters expectation to persons before baptized and prayed for yet did not this disingage them from doing that outward service but the more ingage them to be baptized Act. 10. 45. 46. 47. 48. h for its most certain that this was the will of Christ and tendred to all the world as so so to stand in all ages generations of it to the end yea a special part of his testament as well as preaching saith repentance prayer and the rest and that since as well as be fore the Testators death Mat. 28. 18. 19. 30 Act. 2â—… 39. 8. 12. 16. 10. 47 48. 16. 15. 33. 18 8. 19 5. 22. 16. af ter which death of the Testator no man ever knew so much as a mans testament altered or disanul'd in one tittle of it without grosse palpable injury to the Testator x Mar. 1. 4. y in which juncture of time he spake nothing to his discipies by way of commandement or other wises but such thing 〈◊〉 pertained 〈◊〉 the Kingdom of God and to his Church and Gospel Act. 1. 2. 3. * See Mar. 1. 1 2 3 4. the beginning of the Gospel of Christ Ioh. did baptize in the wildernesse and preach the baptism of repentance for the remission of sinâ—… * in his book called Some glimps of that bright and morning starr a Mat. 24. 34. Mar. 13. 30. Luk. 21. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this generation oâ—… age meaning wherein we see the signs of Christs coming will not passe or be ended before all be 〈◊〉 and â—…e come b Eph. 3 2. speaking of ages divisim even all the several ages to the very end of time and age it self to the end of all 〈◊〉 he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all ages of the world or to all ages of time of times even for ever c which how neer kin 〈◊〉 â—…o to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth semper i. e. alwaies every smatterer in 〈◊〉 Greek may understand m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John did no miracle yet what he spake was true nor were any held excused that believed not his baptism to be of heaven but those are said to reject the councel of God against themselves that were not baptized of him * as if Christ had administrations in force but had made no provision of administrators whereby they might be at all dispensed * which may serve to the satisfaction of such as think that after the long cessation of true baptism that hath been in the world there must be an utter omission and no resurrection of it again for ever because none but unbaptized persons to begin it for Iohn himself the greatest administrator of water baptism that ever was either was not baptized himself at all or else by some that were never baptized
do when the Kingdome appointed by the Father to him in reward of his for them and by him to his disciples in reward of their sufferings for him Luke 22. 28. is come this I utterly deny nay rather he is yet in his Saints an underling to the civil powers the miserable ignorance of which time wherein Christ shall take unto himself his great power and reign and be de facto as he was de jure before King of Kings and Lord of Lords makes the Divines so dote as to Interpret that place Isa. 49. 23. of Kings being nursing fathers and Queens nursing mothers and bowing down and licking the dust of the Chuches feet and a hundred more as fulfilled now in this his day of small things in this his personal absence which when the divel is blind at least and bolted up in the bottomless pit Rev. 20. they l surely see are not in esse actuali till then and to suppose Magistrates to be now Christs chief Church officers Supremely under him to rule in it when as were they not already blind themselves they could not but see it to be contrary unto truth for women may be Magistrates but not Church Ministers and may be Supreme in authority in a State as Queen Mary and Queen Elizabeth but are bid to be under obedience and fordid in Church matters so much as to speak much more to usurp authority in the Church 1 Tim. 2. 11. 12. 1 Cor. 14. 34. 35. viz. in refusing to be judge in matters of faith and religion * For Custoâ—…s et vindex ut ciusque tabulae under the Gospel because it was sounder that typical standing of the Law is but a tale and a trick of our Priests whereby to curry favour with their princes the truth is that whole Jewish State which was also a Church as no one whole nation under heaven now is was a type and both the Kingly Priestly and Prophe tical office that then headed that Church were typical of that tripple true head of the Gospel Israel Christ Jesus and are no more to be drawn in as an example so as to argue more warrantably from the Kings then to the civil Rulers now then from the High-Priest-Hood to the Popedome * my Petition to the powerâ—… on behalf of the Church is that it may have as much peace and as little preferment as they please for ever Cum Ecclesia peperit divitias silia devoravit matrem y Twospritualties whereof as bad as the first is the latter will be more sensuall then the former having not the Spirit Jude 17. though pretending to it more supremely then the other under which last the devil now acts as under a new vizard to the deceiving of people from the way of truth perceiving his old vizard worn so thin that all men begin now to see through it * Luk. 9. 53. 54 55. * Witness the Iesuites that 〈◊〉 kil Kings if Hereticks the Northen presbitery that may lawfully sight England if it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ctory and the Episcopal war against the State * So Iulius the second who seeing himself vanquisht threw away Saint Peters keyes into the River Tyber protesting he would thence forth help himself with S Pauls sword * The contrary towhich where ere t is well may men submit out of fear till they can help themselves but never out of love while the world stands for consci ence is a tender thing and though but a woâ—…m yet if trod upon wil turn again * Howbeit they shall never want flatterers to perswade them that they are Abj. Ans. * Vid. â— Tho. Beacons Reliquâ—…s of Rome sâ—…t forth cum privilegio 1563. Pope Servitius ordained that Hereticks should be banisâ—…t An. 588. fol. 214. Pope Pelagius the first that all Hereticks and Schismaticks should be put to death by the secular power provided that the Bishops in their spiritual courts do first prosecute convict and condemn them for Hereticks and then commit them to the temporal Magistrate to dispaâ—…ch them out of the way by fire sword or halter for they say as the chief priests to Pilate it is not lâ—…wful for us to put any to death In the councel of Lateran by Innocent the third 2 Patriaâ—…s 70 Aroh-bishops 400 Bishops twelve Abbots 800 Priests the Legates of the Greek and Roman Empire the Embassadors of Spain Jerusalem France England Cyprus it was decreed that all Hereticks and so many as should in any point resist the Catholique faith should be condemned that the secular power of what degree soever should be compelled openly to swear for the defence of the Catholique faith and to the utmost of their power to root out and destroy in their kingdomes all such persons as the Catholique Church should condemn for Hereticks and if any King should be a Heretick or defender of them and not reform within a year then his subjects should be absolved by the Pope from yielding any further subjection or obedience to him or keeping any fidelity with him and so t was in the case of John here in England who resigned to the Popes Legate his Crown kissing his knee as he came into England which John was after poisoned by a Monk who having his pardon from the Pope poisoned himself first to poison the King and also that the Pope may give that land to Catholiques to possesse peaceably and without contradiction all Hereticks being rooted out of it Obj. Ans. * 1 Sam 5. 24 * which he hath more saith then I that believes they ever will for surely the CCClergies Win all or lose all will pull them down at last * 〈◊〉 Es. 15. 5. to the 12. 49. to 57. Rev. 11. 〈◊〉 6. 19. 2. * for howbeit it was the Roman civil power in Potius Pilate passing sentence yet it was the Priestly malice that caused him to be crucified or else Pilate had re leased him so its Princely power but PPPriestly malice crying out crucifie him crucifie him that hath caused himunder the Gospel be crucified in his truth and Saints or else many of the civil Powers would release him â—…om 13 〈◊〉 〈◊〉 Pâ—… 2. 13. Magistâ—…es are called 〈◊〉 â—…dinance oâ—… Godâ—… the mâ—… tâ—…it oâ—…â—…he thing we 〈◊〉 goâ—…ern nâ—… is oâ—… him the ordinâ—…ce of 〈◊〉 to â—…he 〈◊〉 form of governmâ—… viz. whâ—…her it shall be by Kings Parliâ—… c. and also the paticular persons that shall execuâ—…e that form is alâ—…ogether in choice of the people * Act. 18 12 13. 14 * â—…e supra p. 279. * For that name Clergy however by themselves improperly impropriated to themselves as if they onely were the heritage of God for that 's the plain English of that Anglico-greek word Clergy yet in plain truth pertains properly to all Christs people and that in contradistinction too from the Ministry for the spirit speaking of the Elders and Pastors of the Church charges them not to Lord it over the heritage i. e. in other locution not