others when there is light for neither this doth not abate out increase the flame Objâ—ctions ag inst compulsion of Conscience answered 1. Object The Kings of Judah compeld persons to such a worship also they took away idolatries superstitions and why shâ—uld not Kings and States have the sâ—me power in these dayes and in case they cannot be otherwise removed why should not the persons peccant be punished with banishment imprisonment death according as the Civill Magistrate sees fit Answ 1. This compulsion was onely for those that lived under the Jewish worship or born of Jewish Parents it was not for strangers they were not compeld thereto 2 That which we finde them compeld so principally was to obey in entring in a nationall Covenant to worship the Lord God of Israel which all the Jewes acknowledged it to be their duty to do and this was done as well by the vulgus the body of the nation as by the civill Magistrate 2 Chron 16.12 13 14 15. 3 Suppose the Kings of Judah alone had done this yet were not their actions morall to oblige other Kings to do so no more then the office of Kings was morall but we see that office was not morall for all the time before the Greeks and Romans seised the Jewes Country They were only a free State when Zerubbabol Neheviah and divers others were Governours which they would not have been had the Office of Kings been morall And if the office and power of the Kings of Judah be morall why do we not allow the same power to other Kings No more are many of their actions morall to oblige other nations See thâ—s Q fully discust by M. S. against A. S. p 52 53 5â— 55. 4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks nor did the State after them when it was governed by a State though Pharisees Herodians c. and many other Sects lived among them Why may not the Prelates as well alledge the order of the Priesthood for their Metropolicall Episcopacy 6 Either this power was conferd on the Kings of Judah as a Law morall or politick If morall where is that command set down that Magistrates indefinitely shall compell the consciences of others within their territories to the practise of one worship and that to be the Magistrates own worship of which himself is of For to be sure he will not compell to any other 2 Where can the Magistrate be assured of the morality of such compulsions wanting extraordinary Prophets which the Kings of Judah had For without plain and undoubted grounds the Magistrate cannot proceed to go in such wayes which tends to the ruine of many a deare childe of God and their posterity Or else it s a politick and judiciall law which no more obligeth Kings of other nations then that law mentioned Deut. 23 â—â— to vers 18 which injoyneth the slaying the inhabitants of an indolatrous City and burning the spoile and the city also without rebuilding 6 Imagine all Magistrates had such power now as the kings of Iudah had which I suppose will never be granted their Governments being absolute and in their originall determined by a message of God as we see in Samuels anoynting Saul and after wards Dauid whereas the Governments of other Nations are Co-ordinate and determined by men yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe or religion or to punish them in case they dissented in beleef therfore no magistrates have power herein the Magistrates of Judah had power to punish ennormious vices as Blasphemie De. 24.13 14. But Moses had a direct Commission from God before he would put the blasphemer to death So Idolatry Sabath breaking Nehem. 13 and also to punish all sins contrary to the publike peace but not to commpell beleefe Object 2. Magistrates are to be a terrour to evill workers Rom. 13. But heresie is an evill worke Answ Evill works are of three sorts 1 Those that are committed against the light of nature and reason as the setting up of Mahomet or any other God besides him that is the creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polutheisme when men affirme many gods Blasphemy Murder Adultery False witnesse Perjury Theft Disobedience to parents Sedition Sodomy Buggery Drunkenesse tumults against the publike peace c. These and such like the Magistrate whether heathen or christian is to be a terrour unto 2 Against the light of Nations there is no nation in the world but in it the magistrate will punish those that speak against the God they professe and against that which they thinke his Scripture So if any one rail against Christ or denie the Scriptures to be his Word or affirme the Epistles to be onely Letters written to particular churches and no rule for us and so unsettle our faith This I take may be punished by the Magistrate because all or most Nations in the world do it 3. A third sort of evill workes are those that are committed against the light of faith as deniall of Christ walking contrary to a mans own principles presenting our selves at false worship pride covetousnesse unbeleefe impenitencie rotten communication heresie schisme these I suppose and many such which are no lesse evill workes then the other the Magistrate cannot be a terrour unto but they must be left to the respective Churches of which the persons offending are members The Apostle cals the Magistrate a terrour to evill workes but not to all evill workes and if he be a terrour to all evill workes dâ—ne against light of faith what need we contend for any government by Ecclesiasticall discipline being the Magistrate hath power in his own hand to punish therefore evill workers against the light of faith may be permitted in the world though not in the Churches Object 3. If men be permitted to preach and disperse erronious doctrines the number of heritikes may be so increased that they may in time extirpate the truth Answ What is alleadged herein but the Romanist may make the same use for extirpating the Protestant Religion yea any persons Hereticall that have the Magistrate on their side may alledge the same 2 Though such Doctrines are erronious in your conscience yet are you not sure that such are erronious in themselves because you are not sure your dictates are infallible 3 If you were infallibly sure you had the truth and the doctrines you suppose erronious yet all errours being not of the same size such persons may be borne withall whose errours trench not upon the foundation 4 Either Heretickes are in the church or in the world if they be in the church the church hath power to censure them before they bee too ranke Tit. 3.10 if in the world what have churchcs or Elders to do with them 1 Cor. 5.12 what have I doe to judge them that are without and for the civill Magistrate first how
can he be guilded with a spirit of infallibilitie that such a thing is an heresie and much more that he hath infallible grounds for the violence or compulsion he exerciseth towards such persons that he may do it in faith 2 the civil Magistrate is absolutely forbid all such violence and rooting up Mat. 13.30 Let both grow together untill the harvest but in what field is it vers 38. Truely in the field of the World and that by this Command of let both grow together is meant Heretickes Schismatikes appeares because if the Magistrate be busie about plucking up these he will be in danger of plucking up the good wheate that is many a childe of God who is thus stigmatized and who thinks in conscience he is bound to doe that which he doth 5 If Heresie and Truth may have a like permission Truth will get the victory in the understandings of many yea most Object But we see the contrary in popish countries Ans But the cause is not because truth and error are left to fight in mens understanding but because men by inquisitions suppresse the truth from passage in some places where truth and errour have been alike permitted truth hath eaten out errour witnesse Amsterdam not long since most Papists now almost all Protestants Obiect But would you have all sorts of Sects and Scismes tolerated in Christian churches as Iewes Papists or all sorts of Protestants differing in Judgement as Lutherans Arminians c. This would tend to confusion both in Church and state Answ For the Jewes they are tolerable for else how should they ever be taken into us Gentilâ—s it is not prisons and fines will bring them in but a victory of Evangelicall truths in their understanding for all sorts of protestants they may be â—olerated because no side dare affirme that there adversaries tenents are destructive unto their soules that hold them And for Papists though they are least to be borne of all others because of the uncertainty of their keeping faith with hereticks as they call us and because they may be absolved of securements that can arise from the just solemne oathes and because of their cruelty against the Protestants in divers countries where they get the upper hand and because they are profest Idolaters yet may they be borne with as I suppose with submission to better judgements in Protestant governments in point of religion 1 Because we have no command to root out any for conscience and lesse then a command will not serve nor have wee any example in the New testament for the same 2 Violent compulsions of them will rather exasperate them against the Protestant religion then win them to a liking thereof 3 In the violent compulsion of Papists nothing but mischief ariseth either to the partie compelled who against his conscience complies to the protestant religion for the saving his estate and so it is made twofold more the childe of hell or else if he do not complie but suffers his innocent children are punished herein 4 It would be a good patterne to Papists in popish countries to bear with protestants and to remove inquisitions But yet with these two cautions may they be borne 1 If the number be so many that they are like to overtop the Protestants or to come neer them in number then the Magistrare giving them leave to sell their estates may command some of them out of the Kingdome because the safety of the people is the highest law and this is according to that principle Every being preserves it selfe 2 For the remaining party to take such securement of them in point of Armes that they may be sure never to make any head In all this I meddle not with delinquent Papists who answering respectively for their acts of hostility against the state the number of Papists will be much fewer and may the more easily be borne if the state see fit 5 Object Why may wee not cut off Heretickes by death or Punish them by banishment imprisont being they go about to destroy other mens soules Answer 1 Because you have no command for it nor no example and lesse then a plaine comand will not serve herein Why do you not cut off persons infected with the Pox Leprosie Pestilence being they hazard other mens lives And why do Princes let them live in their common-weale being they are so destructive to mankind the reason is at hand because they have no command to do it and the persons may recover in time to come so it is here the Magistrate hath no command to cut off the Heretike and also he may recover in time to come Object But the similitude holds not because there is no voluntarinesse in him that is infected with a bodily disease Answ No more is there any voluntarinesse in the Heretickes in the seducing of others for he thinkes that to be truth whereto he perswades the other 2 It s nor possible for the Elect to be seduced so far as to be taken off from their foundation Christ Mat. 24. But it s possible for Heretikes to to come off from the foundation of their Heresie therefore they are to be let alone 3 Few of the controversies among us if any will amount to heresie if we count heresie to be election of a faith by our selves they can at most be called schisme and therefore the persons that hold the tenents cannot come under the forsaid penallties of Banishment impisonment c. 4 It much concurs to murther that there be a murtherous intention but Heretikes have no murtherous but a saving intention in drawing others to their way He that should goe about to destroy other mens soules with an intention to destroy them might be cut off as a murderer But he that doth it accidentally against his will is to have a city of refuge from temporall death as he under the Law had that slew a man against his will which Law was no other then the Law of Nations Objection 6. But if there should be any such toleration we should have a wonderfull confusion parents would go one way children another husbands one way wives another master one way servant another which would be great confusion in Church and State Answer 1 The confusion will not be such as is imagined when every man and woman have joyned themselves with such as are of their owne judgement 2 I answer with the saying of one viz. Whether is it not a greater confusion both before God and men for a hundred men and women of ten severall religions or opinions to assemble together every Sunday in a Parish for fear of imprisonment or fines or else that the same hundred being permitted freely to meet in a peaceable manner at ten severall places according to their different opinions worshipping God according to their light 3 This is no other confusion then is in an Army wherein many that were together in a tumultuous manner repair to their severall Companies and Colours or Citie societies
with fire and these ten Hornes are ten Kingâ— Therefore Kings have power to compell in Religion Answer 1 From allegoricall places there can no firme argument be deduced 2 By Kings here is meant not the persons of Kings but the power of Kings for Chap. 18 9. the Kings of the earth who have committed fornication with this whose bewaile her and lament her when they see the smoak of her burning Saying verse 10. Alas alas That great city Babylon that mighty city now they would not have bewailed her had they themselves burnt her flesh with fire 3 Suppose it were granted that the Kings and States of the earth had power to punish Idolatry which is properly a worshipping of Similitudes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they have power to compell the consciences of persons to an Vniformity to doe things with doubting consciences yea against their consciences how doth this follow 4 The adequate object of the power of the ten Horns whether Kings or States is onely the whore of Babylon whom they burne with fire not extending it self further then to her how then can it reach al Idolaters much lesse persons that are not Idolaters who at most are deemed onely Schismaticall to differ from their brethren 5 There are many crimes committed by this Whore of Babylon against the civill lawes of these ten Kings or States for which the temporall sword of these Kings or states might justly punish her as her persecution and murder of the Martyrs of Jesus and being drunken with her blood Apoc. 17.6 cap. 18.24 In her was found the blood of Prophets and of Saints and of all that were slaine upon the earth Therefore Kings and States migh justly punish her for breaking their civill lawes yet doth it not follow that those that have not broken such civill lawes should bee her Example 6 There is no demonstration can be made that this compulsion of the whore by eating her flesh and burning her with fire was done by penall Lawes but onely by force of armes as apeares probably Chap. 18.6 7 8. The people of God in Rome vers 4 6. conjoyning with the Protestant armie without therfore no inference of compulsion for conscience by penall lawes can be drawne from hence Objection Freedome of conscience is contrary to Vniformity Answer We see the mischiefe of a forced uniformitie in the Episcopall case when it was indeavoured to bring three Kingdomes to an uniforme practice 2 God prefers the peace of his servants consciences before the specious shew of a glorious uniformity Objection But the things we impose upon you and compell you to are not things unlawfull but indifferent Answer 1 That which is indifferent in your conscience is unlawfull in mine and therefore you cannot impose it 2 If it be an indifferent thing you take away my Christian liberty in making it necessary against which your invasion the Apostle calls me to stand fast in my liberty Gal. 5.1 3 It is my own not another mans conscience must be judge what is indifferent to me From what hath been laid downe itâ— very considerable to inquire whether it be not lawfull for the Magistrates to grant liberty of conscience to all men And without all conâ—roversie Christian brethen who differ in judgement in smaller matters as the Presbyterian Independent and Annabaptist though falsely so called may each of them in point of conscience injoy his own way to worship God under one and the same State in one and the same Kingdome according that which each of them thinketh to be the truth Objection Ezra 7.26 Whosoever will not do the Law of thy God and the law of the King Let judgement be executed speedily upon him whether it bee unto death or to banishment or to confiscation of goods or to imprisonment therefore its lawfull for the civill Magistrate by all these wayes to compell men in Religion Answer 1 This was an edict of an heathen Emperour made out of fear of wrath vers 23. not by command from God 2 He gives Ezra power to set Magistrates to compell them to do the Law of God but he gives him not power to punish in case of misbeleef of which the question in hand is 3 I doe the Law of God in walking according to my light and therefore cannot come under any of these penalties either my conscience must be the judge that I doe the Law of God or the civill Magistrate if my conscience must be the judge that tells me that I do it If the civill Magistrate must be judge then doth this lay a snare for all protestants in popish countries those Magistrates hereby will have power to destroy all Protestants dissenting from them with death banishment imprisonment confiscaâ—ion 4 There is no such power affixt upon Magistrates in the New Testament 5 There is no ground to prove that Artaxerxes was infallibly inspired from God to give this strict Decree to Ezra neither did Ezra nor any judge deputed by him put the same in execu ion and no lesse then a grounded inspiration from God will prove that it was obligatorie at any time in foro conscientia much lesse to us 6 Compulsion of persons different in judgement to any uniforme practise is not the law of God for the contrary appeares Rom. 14.3 4 5.6 13. 1 Cor. 8.11 12. Therefore no man for want of this uniforme practise can be punished by banishment death c. 7 This Decree of Aâ—â—axerxâ—s was not morralâ— but onely Iudiciall respecting that former opposition which was made against the Jewes by Tatnaâ— Shether Bosnai and their companions Chap. 5.6 and least any others should attempt the like accusations its likely the king gave this severe decree 8 If we might reason from this king that all other princes or states might stablish the like it would invest them with the most absolute tyranny that ever was in the Christian world not over our estates onely but which is worse over our consciences Objection Luke 14.23 It s said go out into the high waies and hedges and compell them to come in that my house may be filled therefore it s lawfull to compell persons in religion Answer 1 This parable is the same with Mat. 22.1 Where the King of heaven inviting the Jewes to a Marriage with his son and they refusing the King sends his servants to necessitate the Gentiles to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to necessitate which was not any violent compulsion but onely to shew them the need and necessity there was of the Gentiles parts to come in being they were blinde and lame that is void of true knowledge of God and not able to move towards grace or heaven which was manifested and declared Acts 13.46 47 48. Reasons why the Magistrates necessitating or Compulsion cannot here bee meant 1 BEcause the servants that were sent forth the invite to Jewes to the Marriage Supper or the precious benefit in Christ were not Magistrates but Patriarchs Prophets
they compelled one anothers consciences and as the prevailing party of Presbyters invested Emperours with this power we finde the Apostacie to have come in How oft by these meanes have the most glorious lights of the church been exiled from publike preaching as Athanasius Chrisostome others Purchas speaks of the Mahomitans in Cayro and Egypt that there are four severall religions different from each others in Spirituall or Ecclesiasticall Ceremonies and concerning also civill and cannon Law all founded on the Mahomitan scripture by four learned men diversly construing the generall rules to such particulars as seemed to them fitter for their followers who disagreeing in opinion agree in affection and converse together without hatred or upbraiding each other Purch Pilg. part 1. lib. 3. p. 275. Let Christans learn from these Many flourishing states at this day permit it as Poland the Sates of Holland c. With no small benefit to the publike peace 13 Compulsion is unlawfull because in case of Heresie Apostacie or corruption in manners we finde in Scriptures of the New Testament no further punishment then exceeding to rejection or excommunication Tit. 3.10 A man that is an Hereticke after the first or second admonition reject When Hymeneus and Alexander made Shipwrack of their faith Paul deliverd them to Satan 1 Tim 1.20 There was no Compulsion by any civill Magistrate So the incestuous person there was no further proceeding against him then the delivering of him to Satan 1 Cor. 5. Mat. 18. If he will not hear the church Let him be an Heathen or a Publicane There was no writ granted of Excommunication capiendi to carry him to prison without Bayle or Mainprize that hee should have no power to make a will or to deprive him of such buriall as other men had 14 Compulsion in religion doth inforce persons not only to do things with a doubting conscience and so is sinfull Rom. 14.23 but makes men sin against their consciences which is abominable or else to suffer a ruine of their states and persons which is uncharitable In compelling persons against conscience you compell them against that which they deem to be the eternall truth of God If you say the magistrate hath no intent to compell me to sin nor to extort a confession contrary to my conscience I answer But he hath this end that if I professe not what he thinks truth or lawes enacted require he intends to punish me with imprisonment banishment c. which is uncharitable in him And what if for fear of the Magistrates force rather then the fear of hell I professe a false principle though I shall be duly punisht for denying Christ yet shall not he be free who compelled me thereto 15 It brings no small hazard and trouble to the civill Magistrate hazard in exposing him to persecute the truths of God a burden that hath lyen heavy upon the consciences of Magistrates for many yeers past that when some few in a Convocation have concluded some points Supersticious or Erronious the Magistrates Judges Justices have been the to put these cruelties in execution and they with trembling consciences have helped forward the exilement and misery of many a Saint of God The Scripture requiring weak brethren so be so far borne with as wee see Rom. 14 3.4 5. That if their outward deportment be faire honest and humble it would trouble the acutest Magistrate to prove them obstinate must it not be very hazardous for the magistrate to meddle with such godly pâ—rsons though in an errour And for the trouble it will be endlesse there being such strong arguments against any uniforme practise whatsoever and the persons not members in a way commanded by the State will the Magistrate be ever free from trouble with such persons Besides it will be a great trouble to him to study in such intricate cases when it is fit for him to imploy his coercive or constraining power and when it is not fit and if the same point which he now persecutes shall after appear to him to be truth what a sting will this be to his conscience when as all this trouble and hazard shall be taken away if persons may be left to worship God together according to the light they have they behaving themselves soberly and peaceably in the Commonwealth 16 If that religion may be forced upon the consciences of others by the Major part of a Synod or Convocation Vote we may be liable to change our religion oft in our lives time as four times in a matter of 20. yeers in H. 8. Ed. 6. Q. M. Q. E. so in Q. E. K. I. K. C. and the present Synod which if we do then wee wound our consciences and declare plainely that we have no true fear of God in us in that his fear is taught by the commandements of men Esay 29.13 and if we do not we are every time liable to persecution to the enforcement of selling lands leaving Offices kindred and callings betaking our selves to wilde woods strange countreyes and this may be the condition of sundry persons who thinke themselves straitned in their Government unlesse they may rule in other mens consciences so various and unstable are all things under the sun 17 None are like to suffer by compulsion of conscience but conscientious men see a sad instance Dan. 3. as soone as the act of Compulsion was proclaimed by the Herald v. 4. 5. to you it is cammanded O people Nations and languages that as soon as you hear the sound of the Cornet Flute Sackbut c ye fall down worship the golden image and whoso falleth not down shall the same hour be cast into a burning fiery furnace Vers 7. Therfore all that time when all the people heard the sound of the Cornet Flute Harp all the people Nations and languages fell down and worshipped the golden image that Nebuchadnezzar had set up now Shadrach Meshâ—ch and Abednego being conscientious men they were onely catcht in this decree So will it be in these dayes whatsoever be established by those that conquer in these wars there 's not one of many will resist it whether it be Episcopacie Presbitery c. Onely conscientious men will stagger in it and suffer for what conscience can approve who suffered in Q Maries time against the Masse stablished by law but good men So when the ceremonies Episcopall Courts were in force the godly were insnared by them 18 Compuâ—sion of conscience overthrows Christian liberty contrary to Gal. 5.1 stand fast in the liberty wherewith Christ hath made us free yea it overthrowes it in the greatest measure in that our faith cannot fixe freely upon the object and a suâ—able confession from our mouthes but we must suffer piâ—lories losse of liberty c. We taxe this as a brand of Rome that they take away all Christian liberty whiles they force us beleeve as the Church beleeve let us not be guilty herein To have our states inslaved is hard and that
which ingenuous spirits cannot well bear yet had I rather my person and estate were enslaved then my conscience 19. Compulsion of conscience was never atâ—ributed to the Civill Magistrate M S. p. 6 but onely by those that were assured they should have the civill Magistrare on their side In some places they magnifie the Magistrates power herein as in England they were wont to do but the French Churches go a contrary strain Jesuites do the same cry up regall power when it is for them when it is against them exempt them there from 20 There is a naturall freedome in us in civill things to beleeve what we think to be truth and to beleeve nothing else yea and in divine things no man can hinder me from beleeving what I think to be truth And therefore it is absurd to compell us to beleeve otherwise in a visible profession and in effect it is to compell us to believe a lyâ— what in civill things would be monstrous shall it go for currant in divine things Object But no man can be compelled to faith yet may he be compelled to outward meanes according to that saying Cogi nemo potest ad fidem cogi tamen potest ad media Answ This is in effect to compell a man to be present at a worship which he loathes The Papist hereby would compell you to the Masse as a meanes of faith the Lutheran to consubstantation and if you refused they might torture you with the most exquisite tortures But you will limit the axiome ad vera media to true meanes they will say their means of faith are true and they have as good an opinion of them as you can have of yours 21 This compulsion of conscience will be a speciall bar to hinder the Jewes conversion for whensoever they are converted to the faith of Christ its likely they must be brought home thereto voluntarily out of the strength they see in the truth not by compulsion of fines banishment imprisonment c. 22 It will much harden Heathens and Mahometans not to permit christians among them or at least not to have any great freedome in their countries because where christians get the upper hand they compell all persons to embrace their religion yea this very principle doubtlesse scares the Papists from letting the Protestants have such freedome in their countries because if they should prove the stronger party they would compell them to a religion they so much abhor Hence in sundry popish countries they tolerate all or most religions save Protestanisme 23 If persons in Place shall violently force the consciences of their brethren who knowes the issue of war being so uncertain whether God in judgement may give them up into the hands of Enemies which God forbid who may with like unmercifulnesse force their consciences Jam. 2.13 He shall have judgement without mercy who hath shewed no mercy 24 Great is the tendernesse of conscience in good men Scrupulosi non sunt rigide tractandi said Antoninus the Casmist Those that have the power of compulsion now can tell this experimentally and it is but newly the yoke is off from themselves well were it if they could remember the violent compulsions of H. Commission Episcopall courts Learn of Christ who Heb. 2.18 in that he himself hath suffered being tempted is able to succour them that are tempted Remember Q. Didoes speech Non ignara mali miseris succurrere disco It is with a tender conscience as with thâ— eye a small matter will offend it 25 Christ saith Matth. 7.12 what you would that men should doe to you do you so to them Now I appeal to any mans conscience who hath power of compulsion in his hands whether if a different judgement had the upper hand he would not desire to worship God according to his light and whether he would not think it injustice to be compeld to worship God contrary to his light Or in case because his conscience could not close with so grosse a practise himself and his posterity to be ruined meerly because he makes conscience which doubtlesse is a work of the spirit in whomsoever it is As it is unequall for me to compell you to be of my religion so is it unequall for you to compell me to be of your Religion and as unequall for a whole Councell to compell either of us to be of their religion And all Protestants condemne the proceedings of the Councel of Constance herein against Iohn Hus who caused him to be burned for dissenting from them 26 Freedome of conscience would joyn the affections of all sorts of subjects to the Magistrate because each of them shared in the benefit So that any thing that should be done against the Magistrate each man would take it as done against himself An example of which we see in Holland wherein men of divers religions conjoyn against the common enemy yea more unanimously then the forced uniformists of our Country 27 The Scripture no where makes the Magistrate judge of our faith therefore he hath no power to compell our conscience Whiles we taxe the Romish French Churches if I may so call them for making Generall Councels the judge of the faith and the Spanish and Italian Romish Churches for making the Pope judge of the faith Take we heed we dash not upon as great a rock in making the Magistrate judge thereof Who hereby will have ground either to make all mens principles submit to his whether they be true or false or else to expose the refusers to what penalty and hardship as he shall think meet And so there will be a continuall uncertainty in the enjoyment of any comfort any man hath for as soone as the Magistrate changes his principles we must change or else live in continuall hazard of persecution The conscience of man next under God and his word is to judge what faith is true and what false Rom. 14.5.22 23 28 In compulsion of conscience not onely persons guiltie but guiltlesse suffer without any fault committed by them when an husband is hereticall or at least so deemed if he doe not comply against his conscience which is abominable then not onely himselfe suffers from the Magistrate but his wife who perhaps is of the Magistrates Religion yea his little ones some whereof perhaps suck the breasts 29 This is against Christian Liberty whereby all things may be proved all things are to be proved and out of them all that which the prover deems good to be held 1 Thes 5.21 But this cannot be where the conscience is compeld By this compulsion a person is kept proving things or exposed to ruine if the conscience shall finde any thing to be good and be willing to hold it 29 Compulsion of conscience makes differences to rise to a great height which if men were left to their own light what is not of God would far more easily fall But when Churches and states shall fall to determine these and to impose them upon
See Mr. Goodwins Sermon on Acts 5.38 39. wherein sundry persons in one and the same House belong to severall Companies one to the Drapers another to the Mercers 4 Whether is worse A glorious seeming uniformity in a state of self-condemnation or a seeming confusion with a conscientious satisfaction Objection But these persons were good Protestants before this licentiousnesse of conscience was granted Answer 1 Had they beene so before they would have beene so still and are so still 2 If they embraced the truth before it was by accident as a rustie hand of a clock may by accident tell what a clock it is though it stand still and move not 3 It appeares by their change that many of those things they had they had them onely by an implicite faith not from an examination of the ground 2 If they were good before when in an ungrounded uniformity they complied to the common practise without principles or upon unsatisfying principles they are sure better Protestants now when they dare not do things without grounds Objection But should the Magistrate permit this liberty of conscience he should pertake with other men in their sins as the Papists Arminians Brownists c Answer 1 No man pertakes in not restraining any sin when it it is beyond the compasse of his calling now the punishing for heresie is beyond the compasse of a Magistrates calling Tit. 2.10 1 Tim. 1 21 we finde a Heretick after the first or second admonition rejected or almost excommunicated as Hymeneus and Alexander were 2 Whether is not the Magistrate more in danger of pertaking in sin by compelling persons to do things with doubting consciences yea against their consciences And if they do not to be ruined they and their guiltlesse children in their estates Rom 14. â— 22 Or to pertake in sin by leaving men to walk according to that which they think to be the truth Let every man judgâ— Objection But if such men be suffered to preach such doctrines the number of Hereticks will be so great that they will endanger the Orthodoxe as weeds choak the corn Answer 1 There will be no such danger if there be no persecution for conscience and a Law made for repealing the lawes already made for compulsion 2 Such freedome being granted it s likelier that truth will get ground of errour then errour get ground of truth 3 It is a thing to be questioned whether those that are still in credit with the Magistrate be the Orthodoxe and those that are in discredit be the Hereticks We must imagine that those that make this objection are those that are still in credit with the Magistrate Objection We would willingly suffer the truth to be preacht but those that we prosecute they teach erronâ—ous doctrines which hazard the souls of men Answer 1 The guilt hereof lies upon the conscience of the Teachers and not upon the Magistrate Matt. 5.19 Whosoever shall teach men so he shall be least in the Kingdome of heaven Heb. 13 7 2 Those that so teach think they teach truth and do but discharge their consciences in so teaching for should they teach otherwise then what they beleeve they should sin 3 Though the truth be but one yet whether is the truth so in the breast of him that hath the power of prosecution that he can infallibly say his tenents are absolute truths â—nd what are different herefrom are erroneous doctrines hazarding the souls of men We see the contrary Acts 4.19 Joh. 16.2 Whosoever killeth you will think he doth good service 4 By this pretence many men serviceable to the Church of God are and have been cut off See Jâ—r 29.26 Hereby Jeroboam 2 Reg. 17.21 â— ave Israâ—l from following the Lâ—rd 5 This is the plea thaâ— all manner of persons in any place or state use for the suppressing of any persons contrary minded as Lutherans Papists c. Therefore it cannot be an infallible rule which is so frequently false and which hath occasioned so much blood of many Saints 6 We must make distinction betwixt erronious doctrines some teach upon the foundation and are more dangerous as some poinâ—s of Popery Socinianisme c. Some onely are varieties of judgement about smaller matters as the Presbyterian Independent Anabaptist whose difference is principally about order holding Christ for a foundation Against these doubtlesse there can be no exception why they may not be permitted Objection For tender consciences that are truly godly we would willingly suffer them but these men differ from the practise established by Law out of pride and stubbornnesse Answer 1 Because God is the searcher of hearts we ought to think the difference of such mens judgements is out of conscience not out of stubbornnesse till the contrary do evidently appear 2 For the offences of visible pride and stubbornnesse when they shall grow to that height that they trouble the publike peace the Magistrate may doubtlesse punish such in what sect soever Objection But we would willingly permit you your own conscience but we are loth to permit you first to worship God in assemblies secondly to communicate what you beleeve unto others For the Apostle saith hast thou faith Have it to thy self before God Rom. 14. Answer To the former first did not God require assembly-worship and that the Saints should joyn themselves in bodies we could be content to enjoy our own consciences but God requires the same 1 Cor. 14 33. Objection But hereby you get away our good hearers which divers of our Ministers have been the meanes of conversion Answer 1 First for the crown of your Ministers it shall not be the lesse in that they have converted them 2 For your selves you may have the benefit of their prayers and exâ—mples as formerly 3 Whether had you rather have them pure in conscience in departing from you according to their principles or to abide with you with wounded consciences To the second branch I answer of communicating what we beleeve unto others though in point of meates and dayes we may have faith to our selves Rom. 14.22 To beleeve in our hearts what is lawfull to eat and observe what not yet doth not this hinder but we must communicate to others what we think to be truth 1 Because Christ hath so commanded Matth. 10.27 What I tell you in darknesse that speak you in light and what ye hear in the eare that preach you upon the house top Obj. But if I do so they will kill me to which Christ saith fear not them that kill the body c. 2. Because the Apostles so practised when a whole Councell had silenced them Acts 4 17.20 We â—annot but speak the things we have seen and heard 1 Joh. 1.2 It s related of Socrates that he would not forbear the declaring of one God though he were sure to die for it How much more should Christians declare the truths of God 3 The persons that do declare those tenents they think to be truths they
them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants bâ—ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while upâ—n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell â—â— d veâ—b â— dâ—â— 5. Mort Aâ—ol part 2. l 1. c 39. Obj-Ameâ— Ant Synod â—e â—â—â—ver 〈…〉 apo p 2â—2 presently they hit us in the teeth with infants baptisme Bâ—llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 â— de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but thâ—re is a certain outward Covenant formerly in circumcision now in bapâ—isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that enâ—itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies iâ— the world so that hereby they are made no markes at all as 1. Profâ—ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse wâ—e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de baâ— are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them â—n Romaâ—â—s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die â—o sin and live to Christ 〈◊〉 l. cap. â—5 Polanus saith Baptisme is a Sacrament in which they to whom the Covâ—nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is
of the sea upon dry ground so that the Israelites were Baptized spiritually in the cloud and sea because for the miracles which they saw in the cloud and sea they beleeved we see there unbeleefe vers 11.12 Because there were no graves in Egypt hast thou taken us to die in the wildernesse and vers 19. We see the pillar of the cloud stand behinde them and vers 20. It was a cloud and darknesse to them but gave light to those and vers 21.22 Moses stretched out his hand over the sea and the Lord caused the sea to goe backe all that night and made the sea dry land and the children of Israel went into the midst of the sea and the same sea swallowed up the Egyptians vers 23.24.25.26.27.28 When they saw the cloud thus over them and the sea giving them passage it s said vers 31. The people feared the Lord and beleeved the Lord and his servant Moses So that their being bâ—ptized is Metophoricall as Mat. 20. Can ye be baptized with the baptisme I am baptized with They were baptized that is seeing the cloud over them a signe of Gods presence and the sea thus divided they were Baptized that is clensed from their ignorance security impenitency and unbeleefe 2 If baptizing unto Moses were a type of our Baptisme and that as all were baptized then so all should be Baptized now then Manna the spirituall food they eat and water out of the rocke the spirituall drinke they dranke should be types of the Lords Supper and in the same latitude and so all persons must be admitted to the Lords Supper as all Israel were to the eating of Manna and drinking water but our godly brethren among the Paedobaptists doe generally explode this therefore the other the thing typified by the Manna and rocke was not the Sacrament of the Lords Supper but Christ they dranke of that spirituall rocke Sacramento tenus as Austin speakes which followed them and that rocke was Christ it hath been an errour as I suppose to make one type to typifie another 3 Whereas some bring this place to prove thousands of infants were Baptized in the sea I aske whether the Baptisme of Christ and the Apostles were instituted under the old Testament If not then in vaine is this alledge Object 14. Lydia and all her family was Baptized but it is not said her family beleeve therefore its lawfull for persons to be baptized although they doe not beleeve Answ 1. Lydia and her family were baptized as Christ commanded else Paul had contemned an ordinance of God 2 It s absurd to Baptize any one in the faith of their master or mistresse I ask those that hold infants baptisme whether they would baptize all the servants of a Turke if he should beleeve though the servants did not beleeve 3 Hard Scriptures are to be expounded by easie Nehe. 8.8 But in the same chapter the Jailour and all his house beleeved and then were baptized Acts 16 32.34 â—8 8 Object 15. There are but two kingdomes families cities housholds Mr. M. page 9.14 vers 2. Gods and the devils if infants be not of Gods family Kingdome houshold then are they of the devils which is uncharitable to thinke Answ 1. It s true in respect of election and reprobation there are but two Kingdomes families and to one of these all infants doe belong but election and reprobation being secret things there no Church can tell whom elect or reprobate that they may receive one infant and refuse another and without grounds of receiving they are not to dispence this ordinance Acts 8.37.10.47 2. The objection places all infants in one state that they are all either of Gods kingdome or Satans kingdome whereas the Scripture places them of two severall kingdomes as we see in Jacob and Esau Rom 9. and the greater number grow up and go the broad way 3 But if by kingdome city family houshold they meane the visible Church and then if because infants are not of this then are they of the devils kingdom we deny the consequence for first many are of this kingdome who are notwithstanding of the devils kingdome as Ishmael Magus 2. Many are not of this kingdome who yet notwithstanding are of Gods kingdome as Iob and Iacob before he was borne and had done either good or evill before he was circumcised nay borne it was said Iacob have I loved and so he belonged to Gods Kingdome of glory yet was he not of any visible Church as being uncircumcised Obiect 16. As the childe is borne free by the fathers freedome Mr. M. page 15. and others so if God take the father into Covenant he takes the children in with him and if he reject the parents the children are cast out with them As the son of a Priest or Levite the son of a state officer by birth hath right to his fathers office so in this case God takes the father and children into the same Covenant Answ 1. There can no argument be drawen from symbolicall divinity 2. No childe of a beleever is borne in the same priviledge of adoption wherein his father is invested as he is a childe to such a father for them all the children would be so borne if by covenant we meane the covenant of grace no beleever is borne in this being we all are by nature the children of wrath much lesse can the children be borne in any such cov nant But if the objector meane it of some ouâ—ward covenant that is inâ—igâ—tment to Church priviledge that by the fathers inrightment hereto the child should be inrighted I answer first they must show some copie that by the fathers inrightment in Church priviledges all his children arâ— inrighted for that Acts 3.38 and Gen. 17.7 we have answereed before beleevers under the gospel are Abrahams seed Rom. 9. Gal. 7 29. Not children of beleevers of whose being Abrahams seed the scripture speakes not a word 2. If by this outward Covenant the children by Gods taking the the father into covenant be inrighted into the church priviledge of baptisme then are they in righted into the Church priviledge of the Supper being there is one communion in both and so by consequent are inrighted to that which brings judgement to many of them which are wicked 3. Baptisme is not a signe of any such inrightment but of our fellowship with Christ in his death buriall resurrection 4 For these three instances of a childe being free by his fathers freedome and the son of a Levite to be a Levite and the son of a state officer to succeed in his fathers office they had patents for these either in divine writ or humaine ordinances now let these objectors produce if they can that there is any patent in scripture that the children of those beleevers whose parents pertake in ordinances shall also pertake therein that the children of him that is baptized shall also be baptized Obiect But the children of all them that were circumcised were
heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanchâ— from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Thoâ—ndiâ—e of the primitâ—v govâ—â—nment of câ—uâ—câ—es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apostâ—licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A â—brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants
the Martyrs would not give their bodily presence at any such worship as they disallowed they might have put an end to their sufferings would they have done so but they durst not But one of them being at such a worship cried out If there be any of the servants of God here bear me witnesse at the day of judgement that I do not worship at this idolatrous service Or words to this effect 6 It s unlawfull for any Christian either to allow himself in that which he condemnes or to condemne himself in that which he allowes Rom. 14 2. Happy is he that condemneth not himself in that things which he alloweth But by my presence at such a worship I condemn my self in that which I allow my bodily presence allowes that which my conscience condemnes and my conscience condemnes that which my bodily presence allowes 7 The end and scope of Christian actions should be spirituall edification and not the destruction of any but herein I do not edifie but cast a stumbling block and an occasion of falling in my brothers way condemned Rom. 14.13 8 The actions of Christians ought to be done in faith that what they do they may have good grounds that it is pleasing unto God but to be present at such worship cannot be done in faith but with a doubting conscience contrary to Rom. 14.23 Nay which is worse with a condemning conscience therefore its unlawfull 9 In all worship we must be able to answer that question Esa 1. Who hath required these things at your hands But in this worship we must acknowledge that Antichrist or humane traditions not any precept nor example of Gods word hath required this Therefore its unlawfull for us to be present at it Quest Who hath the power of baptising Answ I will not determine this question now as requiring a tractate by it self which I purpose to handle at large in time to come If God permit Onely for present the persons that lay claime to baptise they are eâ—â—her ordinary Believers or Ministers of the Churches For Believers I will no speak any thing now onely I will cite a saying of Tâ—râ—ull cap. 17. de Baptismo ad Quintil. edit la Cerda It remainss to conclude the matter also to warn coâ—cerning the giving and receiving baptisme the Bishop hath pâ—wer of giving it then again the Presbyters and Deacons but not without the authority oâ— the Bishâ—p for the honour of the Churcb which being safe the peace is safe otherwise the right were in the people For that which is equally received may be equally given Therefore also baptisme being equally Gods tributâ— may be exâ—rcised of all But how much more doth the discipline of shamefastnesse and modesty lye on the people that they do not take the Bishops Office All things are lawfull but all things are not expedient It s sufficient that thou use it in necâ—ssities of time place person because he shall be guilty of the man that is lost if he shall forbear to perform what freely he might This was delivered by him above 1300. yeares ago Or else the persons that baptise are Ministers and these are of two sorts First those that were chosen by the Churches and were never Ministers before Of these I will not say any thing Secondly they are such as are Ministers now and were so before Of these mens power I thus reason Either the power Ministeriall that was in the former Church state is true or false If true then are we Ministers and have the same power to administer all Ordinances as being ordained by a Bishop as well as others if that power were false then the subject that must receive this power must be either wicked men or believers or else Christ hath no subject on earth to receive it but Christ hath a subject and these are not wicked men but believers and these joyning together have power to chuse a Pastor to administer ordinances if a new ordination for such can be had it is expedient but if it cannot be had then election in the beginning of the recovery out of the Apostacy is sufficient provided that the person chosen be guifted and blamelesse My reason is because all Ordinances and Offices do resolve themselves radically into Believers in time of a generall Apostacie Quest Whether do you think Baptisme administred in infancy to be a lawfull Baptisme and sufficient Answ To me it is not For I think it to be a prophanation of an Ordinance for these reasons 1 Because it is taught by the precepts of men Esa 29.13 not by God Jer. 7.39 2 Because it was done in a wrong manner by sprinkling in stead of dipping 3 Because it is done by an Officer where there was 1 A questionable power the ministers being ordained by Bishops deemed Antichristian 2 A wrong matter to which it is a question whether Christ have committed any Ordinances Mat. 18. and therefore cannot be an infallible power in the dispenser 4 Because it is done upon a wrong subject who is not in Christs Commission Mat. 28.19 Nor Mar. 16.16 Beleevers and repentants being the subjects therein 5 Because all the certainty I can have of such a baptisme is onely conjecturall not infallible whereas the outward signe of Sacrament must be visible and infallible as the thing signified is this infant baptisme I take onely in trust from others Quest Whether is it not lawfull to baptize in one water as well as another Answ It appeares by the Eunuchs speech that it s alike lawfull to baptize in one water as well as another See here is water what doth hinder me howbeit we finde it in Scripture administred commonly in rivers or where there were many waters Tertul cap. 4 de Bap. Saith It is all one whether one be washed in a Pond or in the Sea in a River or in a Fontaine in a Lake or in a Channell Neither is there any difference betwixt those whom John Dipt in Iordan and those whom Peter Dipt in Tyber which shewes the Ancients accounted all waters alike fit for Baptisme FJNJS An answer to Mr. BLAKE his Arguments Objection BEleeving Gentiles succeed the Jewes in the Covenant the Jewes being broken off the Gentiles are grafted in by vertue of this insition we are branches of the roote Abraham Sol. The objector is overtaken in a grosse absurditiâ— to thinke there is some universall visible Church begun in Abraham into which upon the rejection of the Jewes the beleevers among the Gentiles and their seed are to be received for besides the invisible Church the body of Christs misticall there are only particular Churches under the Gospel and much more doth he erre to thinke all the members of the Gentile Churches to be taken into the Jewish and Jewes cast out 2. He erres in thinking there is some Covenant into which the Gentiles are grafted in upon the Jewes rejection of it which should belong to the Gentiles and their seed for there is no other Covenant with
baptisme is insufficient For the assumption we have proved before that infants want faith at their baptisme For the propositon it appeares Acts 19.2 3 4 When certain that were not well instucted in christianitie had Baptized some Disciples but had not baptised them into the name of the holy Ghost and its probable by Pauls speech verse 4. that they were not baptised so much as into the Name of Jesus Christ but onely into the name of one God hence their baptisme being defective in beleeving in some of the persons of the Trinity they counted their baptisme not to be sufficient and so had a right baptisme in the Name of the Lord Jesus neither was this a needlesse scruple of Conscience in them for Paul did approve it vers 6. By laying his hands on them How much more then is baptisme of infants insufficient that do not beleeve in any person of the Trinitie Neither let any man say this was a relation of Paul concerning Iohns hearers in the time of Iohns ministery so that this word They must have reference unto those hearers and not a relation of Paul concerning an act done by Iohn it plainly appeares because the Apostle goes on in a continued Historie concerning the Twelve to verse 8. for they that Paul laid his hands on and received the holy Ghost and spake with tongues verse 6. must needs be meant verse 4.5 And whereas those that maintain that Paul vers 4.5.6 relates concerning Iohn and his hearers Contend that imposition of hands and beleeving in Christ are all one the contrary appears Act. 16.17 10 47. Argument 8. The same condition and qualifications are required in persons baptiseable in our daies as were required in times of the Apostles But to have put on Christ to be baptized into Christs death to have the heart sprinkled from an evill conscience to be buried and risen again with Christ to have the answer of a good conscience were thâ— conditions then required Therefore such conditions and qualifications are required in our dayes The proposition appears because the essentials of the church of Christ are the same in all ages and it s no where said these conditions shall be essentiall requisites to the planting of churches but after churches be planted members shall come in in the faith of their master or parent For the Assumption it appears Rom. 6.3 4. Know you not that so many of us as were baptised into Iesus Christ that is the name doctrine and profâ—ssion of Christ the badge of Christianity Christian worship Christian religion were baptised into his death The Apostle speaks of their being dead and buried with Christ as of a thing that was in being at their baptisme when they were baptised into the name and doctrine of Christ Obj. But this was meant onely of those that were brought out of a state of Gentilisme but this doth not hinder but the infants of such were baptised though they were not deemed to have grace Answ The Apostle cuts of all such allegations by these words Know ye not that so many of you as were baptised into Iesus Christ that is the name and profession of Christ were baptised into his death and buried with him by baptisme So Gal. 3.26 27. The Apostle had said vers 26. The Galatians were all the children of God by faith in Christ Iesus he proves it from their baptisme vers 27. For as many as were baptised into Iesus Christ that is his name and doctrine have put on Christ That is all those that were baptised in Galatia into the name doctrine and profession of Christ had put on Christ before baptisme so farre as man could judge else any man might have excepted against the Apostles reason and said this proves not the point for they are others that is to say infants that are baptised into Christ and have not put on Christ So Coloss 2.11 12. The Colossians were not baptised to beleeve in time to come but because it was supposed They had the circumcision made without hands by the spirit Christ vers 11. death buriall and resurrection with Christ vers 12. Also faith of the operation of God Now how could this be said of infants So Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washt with pure water Divines interpret this washing of our bodies of the washing in baptisme And Estius upon the place saith its the common exposition as well of the Greeks as of the Latins to understand it of the Sacrament of Baptism which must needs be meant because he names the body for if he would not have named something that he had not named before he would not have called it body but soul and have said having your soul washed with pure water but he had spoke before of the soul in these words having our hearts sprinkled from an evill conscience therefore he must needs speak of such a washing as respects the body as it is a body which can be no other then the water of baptisme Which things being so we see what kinde of persons are baptised Those that had their hearts sprinkled from an evill conscience and had faith to draw nearer in assurance to God So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us not the putting away of the filth oâ— the flesh but the answer of a good conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek the interrogation of a good conscience when the conscience is so purged that God hath nothing against it to condemne it it can interrogate God what he hath against it Which shews in Peters time who were the subjects of baptisme Even such as were deemed to have purged consciencâ—s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and câ—mmended from the faith repentance for we are not therefore washed that we may cease to sin but because we have ceased because we are now washed in heart So that we see what qualifications were in the Apostles time and afterwards to a right receiving of baptisme and are to continue as a rule for all churches Argum. 9. That tenent which brings mischiefs to the churches and the contrary practise benefits the practising of the one is unlawfull and the contrary practise required But the baptisme of infants brings mischiefs to the churches and the delaying baptisme till persons beleeve brings benefit Therefore the practising of infants baptisme is unlawfull and the contrary practise required The proposition is undoubted the assumption hath two branches 1 That infants baptisme brings mischiefs 2 That the delaying baptisme til persons beleeve brings benefits I will show the mischiefs which infants baptisme brings 1 It fils the Church with rotten members Such persons in following times growing up prove often wicked and many of them onely civill men we know not how to get