leave no weighty no effectual or lively impression of their truth or import upon the spirits and consciences of the hearers 5. Whether the now-named deficiences with § 9. several other disorders too frequent amongst you considered there be any great presence of Jesus Christ at any time in your holy Assemblies or such as is frequently manifest in the assemblies of other Churches or whether you have any countenance from heaven either in gifts or graces comparable to other Churches of the Saints And whether the principal if not the only cement and band that keeps and holds your Churches and Congregations together be not the simple conceit that you are by means of your new Baptisme gotten neerer to God and deeper in his favour then other men how holy or worthy soever otherwise above your selves 6. Whether the bulk and main body of persons whether men or women for I hope better things of some of you and which accompany Christian sobriety and true mortification but whether the generality or far greater part of persons of your judgement and practise in the Nation be not so far from that Christian sweetness humility and meekness of spirit which becometh those who profess themselves baptized into the death of Christ buried with him in Baptism towards all men that they scarce retain the moral principles of common Civility but are heady rash fierce despisers of others yea of good men self-conceited arrogant quarrelsome clamorous captious vain boasters unjust defamers of men dissenting in judgement from them still upon all disputes between men of their judgement and others about Baptisme how weakly soever their cause hath been pleaded by her Patrons and how potently and manifestly soever overthrown by her Adversaries yet ringing the great Bell of Ephesus for joy of the victory Great is Diana of the Ephesians Great is the Doctrine of Ana-baptisme and prevaileth a Cumque passim isti Anabaptistae de victoriâ ab Oecolampadio reportatâ gloriarentur edidit ille Colloquii cum Anabaptistis habiti acta Scultet Annal. Dec. 1. An. 1625. Vt primum Constantiam venit Balthasar Anabaptista apud ministros verbi sic nos calumniatus est victoriamque suam de Catabaptismo jactavit ut nesciam an nillos in odium nostri traxerit Ibid. In disputatione autem suprà modum erant vehementes parati mori potius quà m cedere Balthazar quidam Anabaptista literis ad Senatum Tigurinensem pollicetur se Zuinglium suis Scripturis superaturum de Baptismo Ibid. Anabaptisme it seemeth being more hardy then God supposed the King of Tyre would be Ezek. 28. 9. and daring to say in the hands of him that slayeth her I am God I am a divine Truth 7. Whether any person man or woman who § 10. have turned Proselyte to your way hath ever given or at this day can give any competent satisfaction unto men by any sensible growth in grace in knowledge in faith in love in humility in fruitfulness c. that their Proselytism in this kind hath added so much as one cubit nay so much as one hairs bredth to their spiritual stature or that their souls have prospered to any degree by means of their new Baptism Nay 8. Whether a very great number at least of those who have done homage to your way and have bowed down their judgements and consciences unto it have not been spiritual losers by the change sensibly declining and decaying in their graces in those Christian and worthy principles and dispositions which at first they brought with them unto your way waxing much worse after their new Baptizing then they were before as if their new Baptisme had not been into Christ or into his death but rather into old Adam and into his life And whether you your selves in several of your Congregations are not experimentally sensible of such a frequent declining and putrifying of your Members as this casting out and cutting off great numbers of them from day to day I was somwhat more particularly re-minded to put you upon consideration of these two particulars last mentioned by occasion of some of my acquaintance formerly who since have stumbled in the dark into your way These I confess are not many only this I have observed concerning them and must needs upon this occasion testifie that not any one of them as far as an estimate can be made by what is visible or discernable in point of conversation profecit hilum hath gained so much as the making of one hair either black or white by the exchange of his Baptisme but sundry of them have lost many degrees of that sweet Christian savour and love wherewith they excellently adorned the Gospel before I will not positively say by but upon after and since the translation of their judgements into your way 9. Whether amongst men and women whose § 11. Consciences have at any time been surprized with a conceit of more goodness in your way then in the contrary and so have betaken themselves unto it such who have been either the most Christianly meek and humble on the one hand or the most judicious sober learned and best composed on the other hand have not upon a little experience of your way grown cool and very indifferent in their thoughts about it yea and many repented of their weakness and surprisal and forsaken your tents as about Luthers time Oecolampadius Johonnes Gaster Pfistermeierus Johannes Denkius persons of great learning worth and humility with several others and of late yeers many of like character among our selves whom if I judged it convenient I could name Only I may be free I presume to mention that concerning Mr. Richard Baxter a man as like as any man I know to make a crooked generation streight if it be possible which himself hath published of himself viz. that his foot was once very neer to be taken in this snare Huldericus Zuinglius a man of most signal worth likewise in his times maketh the like acknowledgement in these words Wherefore I my self that I may ingenuously confess the truth some yeers ago being deceived with this error thought it better that childrens Baptisme should be delayed until they came to full age 10. Whether since the first invention and practise of your way in later times which according to Sculâ—etus who wrote the History of the Reformation of Christian Religion by Luther and other his Assistants partakers of the same grace with him therein was in the yeer 1521. a Origo fanaticae â—nabaptistarum sectae â—â—ic Anno debâ—tur Scultet Annal. Dec. 1. in Anno 1521. Nicolaus Ciconia Marcus Stubnerus Martinus Cellâ—rius Thomas Muntzerus primi hujus sectae nominantur Authores Ibid. men of your judgement wherever almost they have come have not obstrustructed the course and proceedings of the Gospel opposed troubled defamed the most faithful and worthy Instruments of Christ in the work of Reformation and upon this account been complained of by them b Cursum Evangelii
only I have given sufficient hostages unto the world that I shall never war upon it or be troublesome unto it for neglecting me or laying my honour in the dust He who it seems believeth that I was tempted into a way of Schisme by mens intemperate zeal against my Treatise of Justification is a stranger unto me and thinketh accordingly But that which he calleth Schisme is schisme only so called unless to separate from iniquity be schism But however the most intemperate zeal of men against me Person Name or Books is a temptation of a very faint influence upon me to turn me out of any way of Truth yea or to make me their enemy Only when the Truth is offended I confess I burn and in case I find any strength in my hand to redress the injury done to it I have no rest in my spirit until I have attempted the Vindication By Truth I do not mean mine own opinion as you seem frequently to understand the word in reference unto yours for as for that which is no more then so I shall neither trouble my self much nor any other man at al about it But by Truth I mean such a doctrine or notion one or more which I certainly know that I am able to demonstrate either from the Scriptures or from clear principles and grounds in Reason or both to be agreeable to the mind of God And of this sort is the Doctrine concerning the subject of Baptisme and the mode of the administration thereof avouched in the Aphorisms and vindicated in the Answer ensuing against the most plausible Arguments I believe that have yet appeared on your side Some particulars there are relating to your judgment §. 6. and practise about Baptisme which as you desire to be judged loyal and faithful unto Jesus Christ true to the dear interest of your own comfort and peace friends to the comforts and peace of the Churches of Christ throughout the world I earnestly desire you will please to take into your closest and most Christian consideration As 1. Whether in your rejecting all children from the Baptisme of Christ you do not forsake the ducture and guidance as well of the fair and goodly stream of religious and learned Antiquity as of the main current of the signal abilities gifts parts judgment piety zeal practise of modern times to turn into the by-notions conceits and ways of men who are and still have been children in understanding at least comparatively inexpert in the word of righteousness through the weakness of their sight not able to see things afar off or to discern or discover the minde of Christ if it be but spiritually expressed I mean in such phrase or words wherein the holy Ghost delighteth and not put into terms and words of their prescription and such as they judge meet it should have been had he intended to convey it unto men by the Scriptures Or whether any one man of any considerable note or name for might in the Scriptures in all the golden Regiment of Reformed Divines or amongst persons of any other capacity since the Reformation hath given the right hand of fellowship unto you in the way of your judgement such only excepted who upon second and better thoughts withdrew it again from you yea or hath so much as at unawares or in any traverse or debate of any other subject in Christian Religion asserted any thing or let fall a word in countenance of that your judgement of which I speak Yea whether they have not generally upon occasion most solemnly and seriously declared against your opinion and practise shewing and proving the inconveniences and evil consequences of them And whether the affirmative in all their demands supposed it doth not plainly argue 1. That your opinion about Baptisme is of a very ignoble and obscure race and parentage 2. That it carrieth nothing at all in it standeth upon no principles or grounds any ways necessary or useful either for the proof illustration or clearing of any Doctrine in Christian Religion 2. Whether Errors and Heresies have not their § 7. certain seasons of growth and infection as wherein they are with greater diligence and industry dispersed and more readily learned and drunk in by the generality of people even as some hurtful Plants See Patrimony of Christian Children by M. Robert Clever with the joynt consent of M. John Dod Printed an 1624. in the Preface to the Reader have their set moneths for springing up budding blooming seeding whereas before they lay hid in the earth and afterwards have their stalks dryed up and withered Or whether mens minds are not in this case subject to be seduced as their bodies are to be infected with contagious maladies some yeers and in some places the small Pox raging in others the Pestilence somtimes one disease being general somtimes another And whether the errors and heresies of the Nicholaitans of Cerinthus Manes Macedonius Arrius Eutyches and others both of former and of later times have not prevailed respectively in those times and ages for which the righteous Providence of God judged them meet tryals and scourges for his Churches And further whether as once the Christian world was on a sudden and to its own admiration under a deluge of Arrianisme Miratus est Orbis se factum Arrianum which notwithstanding was through the gracious Providence of God not long after dryed up again so it be not extremely probable that the face of these parts of the Christian world at present overspread and covered with a Land-flood of Anabaptisme to the wonderment not only of intelligent and considering men but I suppose of the persons themselves also led aside with the error will notwithstanding the great prevailing of these unwholsome waters hitherto through the merciful Providence of God towards his Churches and Servants in this Nation be discharged of them and that he will cause them to return and fall back again into that Mare Mortuum or lake from whence they and all other waters of like danger and annoyance with them issue forth into the world 3. Whether the generality or far greater part of § 8. those who take upon them to be guides and teachers in your Congregations and Assemblies be not utterly incompetent and unmeet for such an undertaking as being deplorably ignorant of the mysterie of Christ not able to divide the word aright nor to wield and manage the Scriptures especially where the deep things of God are treasured up but with unspeakable detriment and loss to the Faith and Holiness and consequently to the solid peace and comfort of those who depend upon them 4. Whether the Doctrines or at least the greatest part of the Doctrines that are handled and taught in your Congregations be not rais'd upon mistaken senses and perverted meanings of the Scriptures unto which they pretend yea and managed upon weak irrelative and impertinent grounds and either wholly mis-applyed or else so weakly and loosely applyed that they
taught to turn head upon conscience yea and upon whatsoever is commendable in Nature it self are plainly laid under the Notions and names of most worthy Truths and such wherein the glory of the Gospel confisteth The truth is that a Ranter is nothing but an Antinomian sublimated Amongst the Virgin-Livers you wil be taught or § 13. Virgin-Livers tempted to stop the course and current of Nature until it breaks over not onely the dam wherewith you shal obstruct it but even all the banks and bounds which God himself hath prefixed to it Here also if you be easie of belief and tractable under a spirit of delusion you wil be provoked to make a breach upon al the Laws and Precepts of God which concern the Christian management of Relations and this under a pretext of sovereign devotion and of signal sequestration from the world Those commonly known by the name of Seekers are a generation who think they do God a most Seekers choice service in overlooking all that is written upon pretence of looking after somewhat higher more mysterious and sacred then any thing that is writen as if God who as the Apostle teacheth us hath in these last days spoken unto the world by his Son intended to reveal unto and speak by these men somewhat beyond and of greater import then any thing he hath spoken unto the world by him Amongst these this snare of death wil be spread in your way you wil be tempted to seek after another Jesus with the neglect and contempt of him besides whom there is no Saviour of souls Amongst the Quinto-Monarchians or persons § 10. best known by the name of the fift Monarchie men Quinto-Monarchians not so much from their opinion touching the said Monarchie as by that fierce and restless spirit which worketh in them to bring it in into the world by uncouth and unhallowed methods and ways and this before the times of the other Monarchies be fulfilled you wil learn to speak evil of those that are in dignity to curse the Ruler of your people to entertain darkness in stead of a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to advance your selves with confidence into the things which you have not seen and to please your selves most when you neither please God nor sober minded men Amongst the Behemites or Mysterialists you Behemites or Misteryal wil learn little but uncouth and affectate words and phrases under which you may intend and mean what mysteries you please but nothing to the edification of any man nor scarce of your selves together with an art or faculty to allegorize quite away the vivifique spirit power and Authority of the Scriptures and this under a pretence of teaching Repentance Mortification Humility Self-denyal Resignation c. after a new and more excellent way then hath been formerly taught or known Here though you shal meet with strange and unheard of terms and expressions in a sufficient number to fil the world with new notions and secrets of truth such as the hearts and minds of men have been strangers unto until now yet wil the whole Encyclopedy of this learning hardly bless or enrich you so much as with one distinct notion veyn or streyn of truth which is not already abroad in the world amongst intelligent men yea and this in a far more scientifical garb or habit of expression Here you wil be taught to comment upon the light with darkness Contra-Remonstrancie as it is commonly taught § 14. amongst us is a model of divinity or of Christian Contra-Remonstrants Religion drawn quite besides the platform or pattern in the Mount I mean the mind of God revealed in the Scriptures The appropriate principles of this way may reasonably be conceived to lead unto most if not all other sects and those evils whether of opinion or of practise that are found in them Amongst the sons and daughters of this Divinity you wil learn such a Faith which instead of working by love wil work by carelesness and security and which wil give such large quarter unto the flesh that its own Life and Being wil be sorely endangered if not utterly overthrown thereby besides many most unworthy and hard thoughts and sayings of him who is Grace Love Goodness and Bounty it self and who is not willing that any should perish but that al should come to repentance a 2 Pet. 3. 9. and be saved b 1 Tim. 2. 4. Among the Arians and Anthropomorhites the life of godliness in you if you carry any such thing with Arians and Anthropomorphites you unto them wil be in danger of poysoning with dunghil notions and conceits of God and of Christ For here the abominable Idolatry of the old Heathen who changed the glory of the incorruptible God into an image maâ—e like to corruptible man which as the Apostle informeth us God most severely punished is in the clear and plain pri 〈…〉 les oâ— it taught as a great and unquestionable truth And He who the Holy Ghost stileth God blessed for ever c Rom. 9. 5. I mean Christ the Lord is allowed this God-head in a diminutive sence onely and such which dissolveth the glory of the mystery of the Gospel into a piece of odd and savour-less projection without any length or breadth depth or height of wisdom in it Amongst the High-Presbyterians and men baptized into their spirit you must submit your faith to the test of men and be content to be at a classical or Synodical allowance for what you shal beleeve And yet here you wil be taught to sacrifice the peace liberties and comforts of other men and these it may be better more righteous yea and sounder in the faith then your selves upon the service of such a faith which is form'd and model'd by the fancies or weak understandings of men and these superintended for the most part and influenced by some politique or corrupted interest or other These are the principal Sects and by-ways of Christian profession at this day on foot amongst us as far as my knowledge and memory at present serve me to recount them unto you into which I mean into one or other of which if you be not throughly established with the knowledge of the truth and of the good word of God and withal watchful in prayer unto God to keep you in the good old way of truth and peace your foot wil be in danger of sliding and in so much the more danger because these ways of errours at least some of them have deceived great numbers of men and women and are at this day occupyed by many according to that of Christ to his Disciples themselves Take heed that no man deceive you For MANY shall come in my name saying I am Christ and shall deceive MANY Facilè transitur ad plures is the saying of Seneca i. A little consideration serves a man to make one in a multitude or throng Besides there are reports
thing is sufficient to satisfie some in some cases 16â— 135. A cause is not made good by aâ—swering an objection 168. 136. Sonship unto God how accrueth unto Children 169. 137. Mr. Tombs â—nd Mr. Fisher yea the Rebaptized Churches themselves at ods in points neerly relating to the question of Rebaptizing 170. 138. How all children are capable of Baptism and how nâ—t 171. 139. Baptism why described or termed the Baptism of Repentance for the remission of sins 176. 140. Baptism whether administrable unto Repentants only 177. 141. Baptism the more for the good of man because Infants capable of it 178. 142. Baptism how beneficial without faith 179. 143. What it must be that qualifieth for it 180. 144. What love of God and in what respect immediately qualifieth for Baptism 181. 145. The faith which was in Christ was not of the same kind with the faith of other beleevers 183 184. 146. The sameness of expressions doth not prove the sameness of thinâ—s 184. 147. Whether Christ was baptized upon the account of his beleeving him self to be the Sâ—n of God 185. 186. 148. That faith qualifieth for Baptism as it is dâ—clarative of spiritual Sonship § 188 189. and this by the will or appointment of God 190. 149. Christ did not make a dedication of himself to the seâ—vice of the Gospel by the solemnity of Baptism 191. 150. The reason of Christs choice of the season wherein he was baptized in reference hereunto 193. 151. Persons may be baptized in conformity to a Law of righteousness and yet not to that Law by which Christ was baptizâ—d 192. 152. Christ was not baptized in conformity to the common Law of Baptism 194. CONSIDERATION I. Câ—lourable Arguments and Grounds levied and insisted The first head of Consideraâ—ionâ— being of â— more geneâ—al import â—elatâ—ng unto â—her case Controversieâ— as wel as those about Ordinances or Baptism upon for thâ— defence of Error are more likely to take with ordinary capacities and apprâ—hensions yea and with those that are somewhat pregnant and ripe espâ—cially at first and fâ—r a season then those which are sound and substantial and dâ—monstrative of truth Proof Error befriendeth mens corruptions comporteth with their lusts justifieth them in their carnal and sensual ends and consequently in such ways and practises also which are proper and likely to advance and procure them Upon this account it cometh to pass that men and women more generally having several corruptions to gratifie worldly and carnal ends to pursue c. have a secret and inward proneness and propension unto Error as that which under the name of Truth pretends to bless them in their way Now when a person man or woman secretly wisheth that such a Doctrine or Opinion were a Truth or may be sound to be a Truth a very slender and weak argument in favor of it easily fills and satisfies them and disposeth them to cry out with the High Priest What have we any more need of wiâ—nesses Mat. 26. 65. especially when their judgments and understandings are but ordinary and weak Yea men and women for the maintaining of themselves in peace in ways and practises that are corrupt and sinful are of a listening and harâ—ening disposition as well after Teachers as grounds and arguments which will strengthen comfort and support them therein and when they meet with either they rejoyce over them as if they had found great spoils Whereas the Truth is a most severe enemy to all worldly lusts to all sinister and corrupt ends of men and consequently to all such methods ways and practises which are calculated for the compassing and obtaining of them giving men no countenance rest or peace in such ways From whence it comes to pass neither can it in reason be otherwise that persons generally are possest with a marvellous aversness and frowardness of spirit against the Truth extreamly unwilling that such an opinion should be owned or acknowledged for a Truth especially by them the face whereof is set and which peremptorily threateneth to separate between them and their beloved lusts or otherwise to shame trouble and torment them in the fulfilling of them By means of this great aversness in men to be convinced of the Truth it cometh to pass as frequent expeperience teacheth that Arguments and Grounds of greatest evidence and power for the eviction manifestation and demonstration of the Truth are but as the shadows of the mountains unto them clouds without water and words without weight And so the Truth it self though mightily evinced is by them respected under the reproachful notion and name of Error Both these particulars as well the incredible aversness in men to admit of Truth though coming to them in the clearest light of Evidence and Demonstration as that strange propenseness towards the entertainment of Error lately mentioned are plainly asserted by the Apostle 2 Tim. 4. 3. For the time will come when they will not endure sound doctrine but after their own lusts will heap to themselves Teachers having itching ears The metaphor of itching ears implies 1. The unclean distempers in the hearts and spirits of men as the itch properly so called is to the flesh or bodies of men 2. It implies also the great and impatient desire and propenseness which is in such persons to be spiritually scratched i. e. to have these distempers of theirs only so touched and handled by Teachers that it may be matter of pleasure and gratification unto them as indeed it is when such things are delivered in the Name of God and as from the Scriptures whereby they are really comforted and seemingly and to their own sence justified in their evil ways Consectary If colourable and light arguments levied and managed for the defence of Error be more apt to take and satisfie ordinary capacities and persons unskilful in the Word of Truth then arguments of greatest pregnancy and weight raised and held forth for the vindication of the Truth then need it not seem strange unto any man that such multitudes should be ensnared and carried away in their judgments as dayly are unto the opinion which fighteth against the Baptizing of Children with such arguments which have little weight worth or substance in them CONSIDERATION II. GOd requireth and expecteth from men as well to beleeve as to practise not only upon Grounds plain and near at hand such I mean which as it were at the first sight and by plainness and palpableness of inference enforce either the truth to be beleeved or the thing to be practised but even upon grounds somewhat more remote yea and secret insinuations and from which neither can the truth that is to be beleeved nor the action or thing that is to be practised be evinced or inferred but by a diligent exercise and close engagement of the reason judgment and understanding of a man Proâ—f When God spake thus unto Moses out of the midst of the burning bush I am the God of Abraham the God of
Isaac and the God of Jacob Exod. 3. 6. he expected that men should beleeve the Resurrection of the dead upon the account of these words and practise accordingly This is evident from that of our Saviour to the Sadduces Mat. 22. 31 32. But as touching the Resurrection of the dead have ye not read what was spoken unto you by God saying I am the God of Abraham the God of Isaac c. clearly implying that these men and others stood bound in duty and in conscience towards God upon the account and ground of such words as these to have beleeved the rising again of the dead and that it was their sin having such a ground of proof for it not to beleeve it Yet could not the truth be gathered or inferred from the said words but by a diligent close and intense working of the rationative faculty and understanding as is evident No nor can our Saviours own demonstration it self in the place mentâ—oned of the said truths from the words be apprehended without some considerable engagement of the mâ—nd and intellectual powers of the Soul So likewise he expected that from the example of David and his men eating the Shew-bread the Pharisees should have understood and known that it was lawful for men to pluck ears of corn on the Sabbath day Mat. 12. 23. yet the argument here was not of so ready a perception The Apostle saith that God hath exhibited faith or given assurance unto all men that he will judg the World in righteousness by the man whom he hath ordained meaning Christ in that he hath raised him from the dead Acts 17. 31. Yet it is a matter of no obvious conception how to conceive or make the act of God in raising Christ from the dead a sufficient ground of assurance that he will judg the World in righteousness by him So when Moses avenged the Israelit by smiting and slaying the Egyptian who oppressed him he supposed and expected that hâ—s Brethren would have understood and beleeved thâ—t God by his hand would deliver them Acts 24. 25. His supposition and expectation in this kind cannot be judged unreasonable nay certainly they were regular and agreeable to the mind of God himself Yet was this fact of Moses in vindicating the Israelite and smiting the Egyptian no such pregnant argument at the first sight no ground of a ready or easie conviction unto his Brethren the Israelites that God by his hand intended to effect that great Deliverance from the Egyptian Bondage which afterwards we know he did effect by him Nor did his Brethren the Israelites no not so much as any one of them as far as can be gathered from the Scriptures and as is most probable apprehend or understand any such thing thereby The Apostle Paul expected that the Corinthians and so other Christians should hear know and understand that it was their duty to afford competent maintenance to the Ministers of the God from and by means of this Mosaical Law Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 1 Cor. 9. 8 9 10. See also 1 Tim. 5. 18. And yet this Law was nothing so obvious and clear a ground for such a duty and practise as the Command of God for the Circumcising Children under the Law is for their Baptizing the Commandment of Baptism or the change of the Ordinance only supposed under the Gospel Consectary If God requireth of men as well to beleeve as practise not onely upon plain and express grounds such as from whence that which ought to be beleeved or practised may readily and without the mediation of a Consequence be inferred but upon grounds also more remote and from which the thing to be beleeved or practised cannot be inferred or drawn but by force of argument by a narrow and through debate of the understanding then it roundly followeth that Infant-Baptism may be a duty and necessary to be practised though the grounds evincing it should lie much deepeâ— in the Scriptures then now they do and not be so obvious to persons uncapable whether through passion and shortness of spirit or through weakness or scantness of understanding of a narrow sifting of and through searching into matters of a more difficult consideration CONSIDERATION III. MAny practises may be lawful yea and necessary which are neither enjoyned by any expressness of â—recept nor yet countenanced or warranted by any expressness of Example in the Scriptures Proof 1. By expressness of Precept I mean a Precept or Command of such a Tenor of words which doth plainly and according to the literal and grammatical sence of the words and without the mediation of any inference or deduction require such or such a practice So likewise by expressness of example I mean an action or practise every ways or in all circumstances semblable unto or parallel with the practise in question As for example Children are commanded to reverence or honor their Parents by expresness of precept in the fift Commandment but they are not upon the like terms I mean by expresness of precept here commanded to relieve them when they stand in need with their substance though it be granted that this may reasonably be understood to be here commanded also because to regard those that are in want so as to relieve and support them is a casting of honor or respect upon them See 1 Tim. 5. 3. 17. Judg. 9. 9. 2. By necessary I mean that which ought to be done or which a person stands bound in duty and conscience unto God to do These terms explained by the way we proceed to the proof of the consideration It was lawful yea and in a sence necessary that the Disciples passing through the corn fields though on the Sabbath day should being an hungry pluck ears of corn Mat. 12. 1 2 c. and eat otherwise our Saviour would not have justified them in this action against those which reproved them But certain it is that the Disciples were not able to produce either expresness of precept or example from the Scripture whereby to warrant such an action Nor doth our Saviour himself produce either the one or the other upon this account So also it was necessary and matter of duty from the beginning of the preaching of the Gospel by men for those that were instructed and taught therein to supply their Teachers with things necessary and to make them partakers of all their goods * Gal 6. 6. 1 Cor. 9. 14 c. Even so saith the Apostle hath the Lord ordained that they which preach the Gospel should live of the Gospel yet had they no expressness either of precâ—pt or example to engage them hereunto until afterwards as viz. when this Apostle declared the Ordinance or Institution of God in this behalf in the words now cited and elsewhere Let him that is taught in the Word communicate unto him that teacheth in all good things Again when Davâ—d and they that were with him
the Shew-bread which was not lawful for him to eat neither for those that were with him but for the Priests only Mat. 12. 23. And the Reason of this Conclusion is evident For if the far greater number both of matters of Faith or things to be beleeved and likewise of matters of practise or things to be done be matters of inference consequence and deduction from the Scriptures and not of literal or express assertion which is an unquestionable truth and hath in part been proved already it follows with an high hand of evidence and truth that they who are more defective less experienced less understanding then others in drawing Conclusions from Premisses must needs be more ignorant then others as well of the one as the other I mean of the mind of God as well in matters of faith as of practise Consectary If the more dull less experienced and apprehensive men are in drawing regular deductions and conclusionâ— out of their premises they must needs remain so much the more ignorant of the mind and will of God in many things and so be in the more danger also of denying them then need it not seem strange unto any man that the generality or far greater part of those who oppose Infant-Baptism should be ignorant of the mind of God as well concerning Baptism as many other things considering that they are inexpert in the Word of righteousness and have not through use their senses exercised to discern both good and evil I mean neither legitimate and sound deductions from the Scripture on the one hand nor those that are spurious and mistaken on the other CONSIDERATION VIII TO multiply precepts or bands of Conscience whether negative or affirmative above the number of those wâ—ich God himself in his Word hath imposed in either kind is constructively to deny the sufficiency of the Scriptures the perfection of the Law of God and to usurp his Authority Proof The truth of this Consideration is I presume every mans notion and sence For additionals are not wont to be made to things which are perfect but to that which is imperfect Nor if it be supposed that the conscience of a man be sufficiently bound by the Law of God in all cases whatsoever need there be any additional obligations in this kind Consectary If the binding of mens Consciences with more bands then those wherewith God himself hath bound them be a sin of that evil import which the Consideration expresseth then do they who impose it as matter of conscience upon men to refrain the baptizing of their Infants and again to baptize when they baptize with all under water transgress that great transgression in as much as God hath no where in Scripture either prohibited the baptizing of children by any Law or commanded the baptizing of any person by forcing thrusting dowzing ducking or dipping the whole body under water CONSIDERATION IX WHat is more fully and plainly taught by God and delivered unto the world in the Old Testament or which may by clearness of deduction be evinced from this is more sparingly and with less expressiveness delivered in the New Proof It is a word of soberness and of truth though found among Philosophers that Natura sicut non deficit in necessariis sic neque abundat in superfluis As Nature is not wanting in things necessary so neither is it abounding in things superfluous This regularness in Nature being neither penurious on the one hand nor prodigal on the other discovers an answerable property and perfection in him who is the God thereof and hath formed her in his own likeness So then what he hath with sufficient evidence and clearness declared unto us in one part of his Word he doth but like himself in not making a like declaration of it the second time Nor is the New Testament less perfect then the Old because such duties which are to be practised under this Testament as well as they were under the Old are not as plainly and expresly enjoyned in this as they are in that For both Testaments being parts of one and the same Scripture and of equal Authority that which equally respecteth the times of both Testaments and is plainly and without parable taught in the former only is as sufficiently and to all ends and purposes taught as if it were taught with a like plainness in the latter also Thus the qualification of Magistrates as that they be chosen out of the people viz. over whom they are to bear rule able men fearing God men of truth hating covetousness * Exo. 18. 21 being thus plainly taught and declared in the Old Testament there was no occasion why they should be again thus largely and distinctly mentioned or required in the New neither hath the Wisdom of God done it There is the like consideration of several other Subjects as concerning the punishment of Adulterers some special duties of Kings the regulation of Wars in sundry particulars Oaths before Magistrates c. Concerning which enough being delivered and this with clearness enough in the Old Testament we hear little of any of them in the New Consectary If there be no ground either in Scripture or in Reason why the mind of God about any particular subject when discernable enough by the writings of the Old Testament should be again particularly revealed in the New then is there a plain account to be given why the New Testament speaketh so sparingly concerning the mind of God touching the admission of Children into Church-membership considering that his mind herein was so sufficiently declared in the Old CONSIDERATION X. THey who reject or refuse to be satisfied with evident Consequences or Arguments drawn by reason from the Scriptures reject the Authority of the Scriptures themselves and his that speaketh in them Proof The reason hereof is plain viz. because whatsoever is substantially deducible from or out of the Scripture must needs be contained in the Scripture before the deduction of it made from thence otherwise it could not be truly and substantially deduced from hence For nothing can be drawn out from thence where it never was nor had any being Now whatsoever is contained in the Scripture is Scripture and of Scripture Authority Thus our Saviour himself teacheth us to call that Scripture not only which is expresly and in so many words either affirmed or denyed in the Scriptures but that also which is the fair and clear result of the Scripture He that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters * John 7. 38. the Scripture no where affirming this but virtually or consequentially only So again he chargeth the Sadduces with ignorance of the Scriptures because they held and taught that there was no See Mr Baxter Plain Scripture proof c. p. 8 Resurrection of the dead notwithstanding the Scriptures then in being affirmed no such thing in expressness of terms especially not in that place which yet our
Saviour judged most pertinent and pregnant for the conviction of their error Mat. 22. 31 32. Suppose the Scripture had only said as it doth Mat. 1. 2. Abraham begat Isaac and had no where said that Isaac was Abrahams son yet he that should deny this should deny the Authority or Veracity of the Scriptures as well or as much as he that should deny the other Consectary If to reject solid and clear consequences or deductions from the Scriptures be to reject the Scriptures themselves then may they who oppose Infant-Baptism because it is not in so many words taught or asserted in the Scriptures as much oppose and deny the Authority of the Scriptures as they should do in case it were in so many words here asserted and they oppose it notwithstanding CONSIDERATION XI IF any man should levy three seven ten or any number of Arguments to prove the truth of a Doctrine or Tenent and only â—nâ— of them be found solid and unanswerable all the rest upon consideration or debate proving fallacious and empty the truth of this Doctrine ought to be acknowledged upon the account of this one Argument as well as it ought to have been in case all the Arguments besides had been of equal weight and conviction with it Proof The reason hereof is plain viz. because an error or a false doctrine hath no more communion with any Truth then light hath with darkness nor can it be justified or supported by it No Truth hath any right hand of fellowship to give but unto its fellow-Truths only Therefore what Opinion or Doctrine soever hath so much as one Argument made of clear and shining Truth to stand by it is hereby sufficiently justified Notwithstanding variety of Arguments for the eviction of one and the same Truth is not superfluous because the capacities and apprehensions of men being various that Argument which corresponds with one mans apprehension and satisfieth him may be less comporting with the capacity of another and so not so convincing unto him though both may be in themselves of equal pregnancy and strength Consectary If any one Argument solid and clear be sufficient to establish an Opinion or Doctrine though many others insisted on to the same purpose should be detected of insufficiency in this kind then may the Cause of Infant-Baptism stand honorable and just although it should be granted that many Arguments which have appeared in the defence of it have been disabled or taken tardy by her Opposers CONSIDERATION XII WHen a mans Soul hath prospered and is yet prospering in such a way of worshipping and serving God wherein by his Providence he hath been educated and in which he hath walked from his youth it is no wisdom for him to forsake it unless it be upon the clearest conviction that is lightly imaginable that God is displeased with this way or that he better approveth another contrary to it Proof The Sun is not more visible by his own light then the truth of this Consideration discernable by the very substance of the matter and purport of it For when God hath graciously and savingly discovered himself to a person walking in such or such a way of serving him and is still revealing himself in this way further and further from day to day unto him this cannot reasonably be interpreted but as a Signal Confirmation from God of his approbation of this way The Apostle Paul to reduce the judgments and affections of the Galathians to the way of the Gospel from which they began to decline remembers them of those spiritual vouchsafements which they had received from God whilest they walked in this way * Gal 3. 2 5. hereby clearly implying that having experienced the rich Grace and Bounty of God in this way â— 4. 14. 15. they acted contrary to all principles of reason and sound understanding in suffering themselves upon such slender grounds as they were to be turned out of it especially to walk in such a way wherein they could have no assurance of being alike graciously entreated by God but had rather indeed cause to fear his high displeasure So the Holy Ghost from place to place insisteth upon it as an aggravation of the sinful folly of men to forsake the worship and service of God of whose Goodness either themselves or their Fathers had had experience and to fall to the worship of a strange God whom neither of them had known yea and frequently mentioneth the ignorance or non-knowledg in men of that God whose service they are about or in danger to addict themselves unto as a grand disswasive from such a practise See â—eut 2. 6 13. And Jer. 19. 4. Because they have forsaken me and have estranged this place and have burnt incense in it unto other Gods whom neither they nor their Fathers have known nor the Kings of Israel c. Consectary If it be repugnant to the principles not only of sound reason but of Christian prudence also to relinquish such a way wherein a man for a long time together hath walked with God to the great enriching of his Soul with sound comfort and peace to walk in a new and strange path wherein he is ignorant whether he shall find the presence of God with him or no if I say it be folly to relinquish a way of a long experienced peace otherwise then upon the clearest and highest conviction that the way for which he exchangeth is a way wherein his Soul shall prosper more then in the former then are such persons children of great folly and inconsiderateness who having for many years together thriven spiritually and enjoyed much of God under their Infant-Baptism shall notwithstanding abandon this Baptism to take up another which is at least experimentally unknown to them and whereof no not so much as in point of lawfulness the greatest Patrons of it are not able to give any competent account to intelligent and considering men being otherwise also a way which in all places where it hath been occupied hath been obstructive to the course of the Gospel * See Epist Dedic sec 11 and wherein more shipwracks then returns as far as experience can judg have been found CONSIDERATION XIII THey who make such or such a thing necessary or matter of The second head of Considerations which concern Oâ—dinances Institution in general and are applicable unto Baptism conscience in or about an Institution or the Administration hereof which God nâ—ither by any general Law nor special hath determined make themselves Lords over the consciences of men and assume the Interest of God himself Proof The truth of this Consideration also lieth neer at hand For it is a royalty appropriately belonging to the Throne of Divine Majesty to impose Laws upon the judgments and consciences of men And they who attempt to bring men into bondage where God hath left them free pretend to more either wisdom or righteousness or both then they are willing to allow unto God Consectary
Abraham And if they had been informed or had apprehended that in case they should beleeve themselves indeed should be numbred amongst the people of God and be received as members into his Church but they must expect no such thing for their children these must remain in the condition of aliens and strangers notwithstanding their the Parents beleeving would not this have been a sore stumbling block in their way and grand dissuasive and discouragement unto them from beleeving especially considering as was formerly observed from Act. 21. 21. how mightily the hearts even of those who had begun to beleeve was set upon the circumcising of their children and how highly they were offended upon an information that Paul taught the Jews who were among the Gentiles not to circumcise their children If it were so great a grievance and offence to the beleeving Jews that circumcision should be denied unto their children how irreconcilable may we reasonably think the spirits of the rest of them must needs have been with Christian Religion in case they had understood that according to the principles hereof their children must neither be circumcised no nor yer baptized nor have any Character or badge of any relation unto God more then the children of Heathen Idolaters or of those Nations that knew not God That we hear of no murmuring or complaining in all the Scriptures of the New Testament from any Jew against Christians or their Religion about the non-baptizing of their children whereas we do hear of complaint made by them for their opposing the circumcising of their children it is an argument to me of a like unquestionable proof that children in the times of the New Testament were as ordinarily baptized as they were kept from being circumcised Consectary If Infant-Church-membership was no Levitical ceremony nor repeal'd or abolished by Christ then is it presumption in men yea and would be in Angels to attempt the abolishing of it What God hath sanctified that call not thou common was an Item given unto Peter by an Oracle from Heaven Act. 10. 15. CONSIDERATION XXXIII BY the best and most Authentique Records of Antiquity it appeareth that Infant-Baptisme was practised in the Christian Church by those who lived and conversed if not with the Apostles themsâ—lves yet with their Disciples and familiar acquaintance Proof The truth of this Consideration hath been so lately and so substantially proved by others and this in our own language that I shall onely need to refer the Reader desirous of satisfaction therein to these writings which I do § 26. 27. of the latter part of this discourse Consectary If Infant-Baptisme was practised by Christians who either conversed with the Apostles themselves or with their Disciples and familiar friends then 1. It cannot be reasonably imagined but that it was practised by the Apostles themselves also inasmuch as 1. Their disciples could not be ignorant what their practise was about Baptisme Nor 2. Is it in any degree probable but that had they seen or known any practise which had been Anti-Apostolical rising up or beginning to be set on foot especially of so high a nature as that in question amongst their Christian friends they would have disswaded and deterr'd them from it 2. It follows from the same consideration that they do very unworthily and un-Christianly who seek to delude simple ignorant people who are not able to confute them by telling them that the Baptizing of children is the Popes commandement and that Pope Innocent by his Decree first brought it into the Christian world whereas it is evident by substantial record that Infant-Baptisme was practised in the Church some hundreds of years before he was born See more of this § 32. of the 2d Part of this discourse CONSIDERATION XXXIV THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptise frequently signifieth any kind The fourth Head of Considerations concerning the rite of dipping in Baptisme proving the non-necessity and in some cases the nonlawfulnesse of it of washing rinsing or cleansing even where there is no dipping at all Proof For the proof of this I desire to refer the Reader to Mr. Edward Leigh his Critica Sacra in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he proveth it by a numerous quotation of Texts of Scripture and withall affirmeth that Hesychius Stephanus Scapula and Budeus the great Masters of the Greek tongue make it good by very many instances and allegations out of Classique Authors that the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth no more then ablution or washing Consectary If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptise ordinarily signifieth any kind of washing or cleansing even where no dipping is then can there no argument of value be built upon the signification of this word to prove the necessity of a Baptismal dipping Yea it follows that the Baptismal Administration may be regularly made by any kind of washing CONSIDERATION XXXV WHen the Holy Ghost in the New Testament hath â—ccasion to signifie or express the act of dipping he never useth the frequentative or derivative Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but always the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the contrary whensoever he hath occasâ—on to specifie the Sacramental act of Baptism he never useth the primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip but constantly the frequentative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proof The truth of the former part of this Consideration is evident from these three places Luk. 16. 24. Joh. 13. 26. Rev. 19. 13. to which we may add Mat. 26. 23. where the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found The act of dipping is not any where in the new Testament mentioned but in these four places onely and in all these it is expressed as hath been said by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely never by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original may readily be consulted The truth of the latter part of the Consideration is evident by an induction of all those Texts or places in the new Testament where the Sacramental act of baptizing is spoken of which in none of these places is expressed by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifie as was even now noted the one to dip the other a dipping but still by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which when the Holy Ghost expresseth common actions by them never signifie to dip or dipping but to wash or washing constantly witness these places Mar. 7. 4. 8. Luk. 11. 38. Heâ— 9. 10. which I suppose are all the places in the new Testament where the said words or any of them are used to signifie common actions For brevities sake I omit so much as to point at the Texts wherein the Sacramental act of baptizing is mentioned because they are many and withal obvious to be found by the guidance of a concordance Consectary If the Sacramental act of baptizing be
by sprinkling or pouring water upon it is a nullity or that a person is never the more consecrated unto this service for his being sprinkled or washed with water in his infancy and that in this respect a person comming to maturity of years and beleeving ought to be consecrated to this service as if nothing at all had been done unto him upon this account formerly thus I say to pretend or plead is to dictate a mans own notion and conceit not to speak the words of sobernesse and truth or any thing that can be proved from the Scriptures These no where determine Inâ—ant-Baptism to be a nullity neither in respect of any incapacity in the person baptized nor in respect of any mis-application of the element whether applied by sprinkling or affusion Yea it hath been proved elsewhere I suppose above all reasonable contradiction that infant-baptism whether administred by sprinkling or affusion although for my part I never knew any administration in this kind made by sprinkling is for all Baptismal ends and purposes as efficacious and valid as the baptizing of men after what manner soever b See Water-dipping c. Consideration 16. p. 24. 25. c. Consectary If the practise of Re-baptizing cannot be justified by the word of God then must it needs be either an humane device or delusion of Sathan CONSIDERATION XLXIX. THe custome or practise of adult Baptism or of deferring Baptism unto maturity of years amongst those who were born in the Church and amongst whom Baptism was used as in the case of Constantine Austin and some others mentioned in Church History first entred into the Church by an unhallowed dore and was entertained upon unwarrantable and Popish grounds Proof The truth of this Assertion sufficiently appeareth by the light of the records of Antiquity So that whereas some of the Anti-pedo-Baptistical party ridiculously and contrary to the main current of all sound Ecclesiastical Records of primitive date bear poor ignorant people in hand that I know not who what or which Pope Innocent should be the first who commanded children to be baptized the truth is that they were Popish grounds haply in conjunction with some others no whit better which made the first breach upon infant-Baptism formerly practised and this generally in the Christian Churches as is elsewhere proved and prevailed with some to put off the baptâ—ing of their children and with others their own baptizing untill maturity of years yea with some untill the apprehended approaches of death Much might be gathered and cited from the writings of the fathers upon this account Tertullian seems to have been the first who perswaded Christians to delay Baptism especially the Baptism of their children until afterwards a Itaque pro cujusque conditione ac dispositione etiam aetate cunctatio Bapâ—ismi utilior est praecipue tamen circà parvulos Quid festinat innocens aetas ad remissi nem peccatorum Tertul. de Baptismo c. 18. which by the way clearly proveth that Infant-Baptisme was ordinarily practised in his times But the grounds upon which he perswadeth to such a practise are very sandie and loose and the principal of them viz. that Remission of sins whereof children being innocent have no need is obtained by or at least conferred in Baptism is at this day by those at least the generality of those who are reputed Orthodox amongst Protestants adjudged Popish and erroneous and besides seemeth to suppose that there is no other end of Baptism but onely the obtaining forgivenesse of sins or that Baptisme ought not to be administred except onely in such cases where all the ends thereof may presently be obtained Besides this motion of Tertullian for the delay of Baptism was in all likelihood much promoted amongst Christians by means of some impressions which the consciences of some had taken of the Novatian error fearing lest in case of sin after Baptism they should be uncapable of Repentance and consequently of salvation it self The opinion also which many Professors about these times had drank in that all their sins should be remitted in their Baptism in conjunction with a corrupt desire to injoy the pleasures of sin as long as they could without danger as they supposed together with a perswasion that they were onely once to be baptized contributed much towards the entertainment of Tertullians Doctrinal advice with many as may be plainly gathered from several passages in Basil's Exhortation unto Baptism But whatsoever his grounds or reasons were for this his Doctrine of Baptismal delaies the pious and learned fathers after him especially Basil and Nazienzen adjudged them altogether insufficient zealously exhorting to a contrary practise Hast thou an Infant saith Nazienzen let nâ—t impiety be gratified with an opportunity let it be sanctified from its infancy let it be consecrated unto the Holy Ghost from the very first sprouting of the nails of it a Infans tibi est ne occasionem improbitas arripipiat ab infantia sanctificetur ab ipsis unguiculis spiritui consecretur Greg. Nazienzen Orat. 40. in Sanctum Baptisma with much more to the same purpose And Basil expresly taught his hearers that the whole life of a man was a time for Baptism b Baptismi verò tempus vita horinis tota Basil in Exhort ad Baptismum meaning that it might be administred and received at any time from the womb to the grave Yea Tertullian himself clearly approveth of the Baptizing of infants in case of necessity Consectary If the custome of adult Baptism where children were born of Christian Parents was first brought into the Church and entertained upon Popish and unwarrantable grounds then was it not practised by Christ or his Apostles but is rather Popish and Anti Christian CONSIDERATION L. THat Generation of men best known amongst us by the name of ANA-BAPTISTS have alwaies been injurious to the Gospel and obstructive to the course and free passage of it in the world Proof Peter speaking of Christ saith To him give all the Prophets witnesse Act. 10. 43. As all the ancient Prophets give testimony unto Christ so do all or very many of the latter Prophets I mean those worthy instruments by whom God hath inlightned the world in and since the Reformation began by Luther given testimony against that generation of men we speak of as men by whose unworthinesse in several kinds the interest of the Gospel hath deeply suffered in the world The course of the Gospel saith Scultetus Decad. 1. Anno. 1525. was this year hindered and obstructed in Zuitzerland and Moravia by the Anabaptistical sect Elsewhere speaking of the Church of Saintgal he saith it was variously exercised or disturbed by the Anabaptists Elsewhere he writes that these Anabaptists were extreamly troublesome to the Christians in the two Cities of Ulme and Augusta or Auspurg in the lower Suevia Again writing of the year 1527. he saith this year the Anabaptistical and Sacramentary wars or quarrels were very hot to thâ— great damage
of the Reformed or Evangelical Churches and that the Anabaptists acted the parts of mad or furious men in the Cities of Worms by the Rhine in Silesia Bavaria Zuitzerland and Suevia John Sleidâ—n reports how John of Leiden a fierce Anabaptist derided the Ministers of the Gospel for affirming That children ought to be baptized And a little after that the Senate fearing that the Anabaptists daily increasing in their numbers should accompanied with their Teachers thrust the Preachers of the Gospel out of their Churches to prevent them of such a disturbance caused the dores of al the Churches in their Cities except one to be shut up Zuinglius in an Epistle to Conradius Somius Minister in the City of Vlm expresseth the grief of his heart to see Beleevers seduced by the Catabaptists and declareth how that by their lies their queritations wailings or complaints their Hypocrisie which he saith is more proper to this sect of men then any other they had drawn great numbers of men to a most bitter hatred both of him and others He addeth they will so act their parts that for a tims they will obstruct the work of Christ amongst us but they will never go through with any great matter For they are the most profligate and debauched persons that fall in with them and when their businesse doth not succeed they fall off again from their sect and then bear men in hand that all the businesse of Christ so much contended about is but a fable I think saith Calvin it can be no sober mans doubt how inconsiderately they disturb the Church of Christ who set on foot quarrels and contentions because that children are baptized The truth and sincerity saith Musculus of that Religion or piety which the Gospel teacheth hath no more deadly enemy then Hypocrisie There are three kinds of men in whom this appeareth the Pharisees Monks and Anabaptists I speak nothing but what I know a Musculus in Mat. 16. 6. And elsewhere he joineth the Aâ—abaptists with the Papists and terms them both the Adversaries of the Truth Beza hath this passage Our chief Magistrates have punished some Adversaries not because they speak what they thought or beleeved to be true nor to compel them by force to imbrace the true religion but because they brake in pieces the band of al human society because they were perfidious Apostates because they most notoriously corrupted the word of God because they made a laughing-stock of the authority of the Church because they factiously rent and tare the concord or consent of the Citizens The Anabaptists therefore saith Lavater are not to be heard to whom it is not enough to disturb the setled order and peace of the Church unlâ—sse they fall soul upon the Commonwealth also and down with all Magistrates frâ—m their Thrones or seats c. These men are not onely enemies to Commonwealths and Magistrates but even pests or plagues also to mankind Calvin in his Tract against the Anabaptists professeth that it was his purpose and intent to admonish all that were Godly and yet not throughly versed in matters of Christian Religion how deadly a â—oison the Tenent of the Catabaptists is and to arm and fortifie them with the Word of God as with a most certain Antidote lâ—st they miserably perish Again in the same discourse But now as I have said it shal suffice that I have admonished all thâ—t are stuaious of the truth that what these wretched men by common consent hold and maintain for an impregnable ground of their Faith is a deadly imposture of which it becomes all men to take heed as much as of the plague or pestilence Vrsin declares his sence also in conjunction with the former touching the persons and opinions of the men now under censure From all which saith he having argued many things for Infant-Baptism manifest it is that to oppose Infant-Baptism is no light error but a wicked opinion contrary both to the word of God and to the comfort of his Church and people a All or almost all of these quotations the Reader may find in the words of their respective Authors in the Epist Ded. in the margâ—nt relating to § 11. And he that desireth more testimonies of like import I mean to prove that the Sect we speak of hath alwayes been a back-friend to the Gospel may plentifully furnish himself by a perusal of the 13. ch of the second par of Mr. Baxters plain Scripture Proof c. p 139 140 c. By so much the more are these and other the deliriums or phrensies of the Ana-Baptistical sect to be avoided a Sect which without doubt hath been raised up by the Devil and is an execrable Monster composed and made up of various heresies and blasphemies â— Bullinger reporteth that the Anabaptists did quite root out the Gospel from Waldshut where Hubmer was Teacher by banishing many of the Citizens that were good men and sincere and drove them from their possessions this was their liberty of Conscience by which means the Gospel which did there excellently flourish was utterly rooted out The very same they wanted but a little of doing at Worms How deplorable a scandal to Religion and the Gospel the generation we now speak of have been in England and how much Sathan is beholding to them and their unworthy deportments that it hath not run and been glorified amongst us at another manner of rate then hath been seen hitherto I can better I conceive expresse in a few of Mr. Ri. Baxters words and passages then in many of mine own although his soul it seems was so full of the bitternesse we speak of that in the uttering of it it abounded to a large discourse Nay I desire saith he in one place any sober Christian but to look unpartially through all the land and tell me where ever any such Teachers lived but the place in general was much the worse for them Where the Gospel before prospered and Christians spent their time and their conference in the edifying of each others souls and in heavenly duties and mutual assistance and lived together in unity and love according to the great command of Christ they ordinarily turn all this to vain janglings and empty windy unprofitable disputes which he that is most gracious doth taste least sweetnesse in and they turn their unity into divisions and factions and their amity into jealousies and contentions one is for this and another for that and they seldom meet but they have jarrings and contendings and look one on the other with strangenesse if not with secret heart-burnings and envyings studying all they can how to undermine each other and every man to strengthen his own party And these are the usual fruits of the Doctrine of Anabaptistry where it comes b Plain scripture Proof for Infants Chu member-ship c. p. 146. He had said before and proved it accordingly that Anabaptistry hath never helped on but hindred the work of God
temper being over-obnoxious to jealousies and fears they seek to fortifie and arm themselves against them or to qualifie them by a conceit that they do more to please God then the ordinary sort of Christians do The reason why the second sort are propense or apt to be inclined the same way is because any strein of devotion which is singular is a wind proper to fill their sails and to gratifie that fleshly humour which worketh in them The reason why the third sort are alike obnoxious with both the former is because they finding themselves straitned in their inward comfort and peace by doing lesse in religion then ordinary men hope to recover themselves by a contrary course viz. by doing more then ordinary men The reason why the fourth and last sort are apt to be taken in the same snare with all the former is because they who look upon themselves as doing more to please God then other men are apt to claim a liberty as it were by a kind of right to please themselves likewise more then other men Consectary The Premises considered together with the great numbers both of men and women ingaged in a profession of the Gospel who fall under one or other of the four heads or sorts of persons mentioned it needs be no cumber or trouble at all to any mans thoughts to see the way of Anabaptism so pestered and throng'd with Professors CONSIDERATION LIIII NO kind of Sects or Opiners have more generally been more hardned in the way or found more imperswasible out of the way of their errour then those whâ— have been ablâ— to prâ—tend the plain letter of the Scripture though mis-understood for their opinion or practise especially when a letter of a like plainnesse is not to be found or cannot be produced against them Proof The Papists we know mis-understanding these words of Christ Hoc est Gorpus meum this is my body arâ— so transported with confidence of truth in their most absurd and blasphemous Doctrine of Transubstantiation it being no where in Scripture said concerning the same thing Hoc non est Corpus mâ—um this is not my body that they resolve with fire and sword to maintain it against all opposers So likewise because they find it written Ye see then â—ow that by works a man is justified and not by faith onâ—ly Jam. 2. 24. and no such words as these ye see then that a man is not at all justified by works but by faith onely found to contradict the other therefore there is no removing them from their dangerous Doctrine of justification by works Thus also the Arrian goeth a way rejoicing with an high hand over his accursed Doctrine wherein he denieth the God-head of Christ because Joâ— 14. 28. he findeth Christ himself speaking thus My Father is greater then I and cannot be opposed in this his rejoycing with any such words as these found in the Scripture I am as great as my Father I shall not need to multiply instances Câ—nsectary This Consideration being unquestionably true it needs the lesse trouble or offend any man to meet with that enormous confidence in many Anabaptists touching the goodness of their Opinion and practise wherewith they amuse the consciences of many weak unlearned and unstable souls although the truth is they can no more find any such words as these in the Scriptures infants are not to be baptized then we such as these infants ought to be baptized nor yet again any such words as these beleevers onely ought to be baptized more then we such as these Beleevers onely are not to be baptized CONSIDERATION LV. WHen men and women are inordinate in valuing or prizing an erroneous whether opinion or practise there is the lesse hope of reclaiming them from either Proof The reason hereof is ready of apprehension What a man possesseth with contentment and with an opinion of receiving good by it or from it he is carefull and indeavours to fortifie and secure himself in the possession of it And the greater the contentment and expectation of good is in and from that which a man possesseth he is the more studious and industrous to make good his possession hereof and the more unwilling to part with it Now there is nothing which any man who is not of a meer Atheistical perswasion possesseth of which he maketh greater treasure then of his principles notions and apprehensions in things appertaining unto God and the saving of his soul especially of such of these notions and perswasions without which or without the practique of which he conceives that he cannot or very hardly be saved That which made the Jews of old so importunely yea even desperately tenacious of their opinion and practise of circumcision that all the Apostle could say or argue against them in these things could not make them to relent in the least was their conceit of the absolute necessity of this ceremony to salvation according to that Act. 15. 1. And certain men which came down from Judea taught the Brethren and said except ye be circumcised after the manner of Moses YEA CANNOT BE SAVED Consectary If there be lesse likelihood or hope of recovering men out of the snare of an errour or erroneous way when and whilest they value either at an excessive rate then need it not seem strange unto any man that that spirit which worketh in men and women of the new baptismal perswasion should generally be so stiffe necked peremptory and resolv'd that though the truth should arise upon them like the Sun in his might yet they would see nothing to make them so much as to doubt considering their overgrown yea monstrous and prodigious conceit of the worth and goodnesse of their way Postscript These two Considerations following were omitted under the third Head of Considerations Postscript CONSIDERATION I. AS the Scripture sometimes under the word MEN comprehendeth women as well as men yea and sometimes children also so under the expression MEN AND WOMEN it more frequently comprehendeth children Proof The truth of this discourse is sufficiently evinced § 37. of the latter part of this discourse and repetitions where originals are so near at hand are altogether needlesse Onely that may here be added that as threescore and fifteen souls Act. 7. 14. importeth women and children as well as men so the three thousand souls which are said to have been added viz. to the Lord Act. 2. 41. and implied to have been baptized consisted of women and children as well as men as Cajetan observeth upon the place Nor doth it hinder that in the former part of the verse it is said Then they that gladly received his word were baptized For this doth not necessarily imply that onely they who thus received his word were baptized or that the three thousand souls presently said to have been added did all receive the word gladly but may with much probability import onely this that the number of those who did thus receive the word and were
no firm footing for Church-communion pag. 25 26. Experience likewise informeth us that great numbers of those who walk under their Infant-Baptism onely do altogether as conscienciously both own discharge all Baptismal engagements and withall in every whit as ample manner injoy all Baptismal comforts and priviledges as those who glory and please themselves most in their way of re-baptizing Yea experience further teacheth that very many of those who have gone under water upon an hope conceived of finding more grace and peace there then their infant Baptism had conferr'd upon them have lost much of the former by the voyage and it is exceeding much to be feared have not at all increased the latter if not susteined losse in this also Consectary If Baptism received in infancy though without dipping be neither a nullity nor an institution or device of man then must after-baptism unto those who have been infant-baptized be either the one or the other I mean either a nullity or an instituted device of man The reason of this consequence is because the Scripture which onely hath power originally to declare the reality and truth of a divine Ordinance hath declared nothing in this kind on the behalf of a second or after-Baptism Postscript CONSIDERATION V. Omitted under the fifth Head BAptism as all types and typical Ordinances is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which have been instituted and given by God for the sake of and in reference unto some other thing of greater and more weighty concernment unto men then themselves Proof This Consideration is greater in evidence then exception or doubt even without proof For that Baptism is a typical Ordinance and according to the counsel and intention of the great father and founder of it given in subservience to ends and purposes of higher consequence then it self is I suppose the sence and joint consent of those who disturb the peace of the Christian world about it Or however the thing is fully evident from that known description of it in the Gospel wherein it is termed the Baptisme of Repentance for the remission of sins of which more largely in the latter part of this discourse Now all typical Ordinances are appointed or prescribed and given by God unto men either 1. For the teaching and instructing them in something that is more spiritual and secret or 2. For the confirming and securing them touching either the certainty and truth of things already past or the injoyment of good things according to the promise of God yet to come or 3. For the reminding them of something that is absent or 4. And lastly for the ingaging them to some future action kind or course of acting There may possibly be other ends of typical institutions besides these but these onely at present come to mind However when the end or ends for which any such Ordinance as those of which we now speak was appointed be once obtained and injoied by men whether by the use of this Ordinance or without it for God is at liberty to work his good pleasure in men and for men without any Ordinance though men be not left at liberty to omit them in their respective seasons nor to neglect or despise them at any time the use or further use of such an Ordinance is not required by God nor can it in the use of it be of any consequence benefit or concernment unto men Now concerning Baptism let the ends of it be supposed what men reasonably can suppose or imagine them to be they are all obtained and enjoyed by many by means of that Baptism or Consecration unto Christ by Water which was administred unto them in their infancy and which they stil own and in the strength and conscience whereof they still walk without any other Baptism received by them afterwards as I have fully demonstrated pag 24 25 26 27. of my Discourse intituled Water-dipping c. Consectary If Baptism was not ordained by God for it self or for the bare letters sake of it but for ends and purposes spiritually beneficial unto men then cannot the receiving of it afterwards be any waies commodious unto them who by means of their Infant-Baptism or otherwaies are actually possessed of these ends nor doth God require a subjection unto it of such men The Second Part. BEING A modest Examination of Mr. William Allen's Arguments pretending clearly to prove as himself expresseth it the Invalidity of the Administration of Baptism to Infants Sect. 1. I Trust that Mr. A. notwithstanding the great disservice he hath done I presume not out of a worse Conscience then what want of light in the particular rendreth it unto God in the affaires of Jesus Christ and the Gospel by publishing his Baptismal abuses hath yet so much interest in him as to be heard by him in that Christian and worthy Petition in the close of his Premonition viz. that God will give unto his Reader so much light as to discern that which is of him from that which is but of men Nor am I without all hope but that this prayer of his will unto many of his Readers turn to a soveraign Antidote against the danger and infection of his following discourse For if God shall vouchsafe so much light unto any man as to dâ—scern that which is of God in this piece from that wâ—ich is but of men there is not much fear that his judgement will be over-ruled by the arguments to espouse the conclusion commended by them It is a saying too hard for my spirit nor of any good comportment with my respects to the Author yet was it the saying of a judicious and sober Christian both in my hearing and in the hearing of some others that they never met with so many Scriptures within so narrow a compasse more abused then those levied by Mr. A. to fight the battel of that cause which he laboureth to assert in his book But though I cannot with confidence rise up to the height of such a saying or censure yet very possibly they who spake the words might speak them with truth Sect. 2. He enters his Discourse with this Observation that That which boâ—h busies the minds and takes up much time among the servants of God in debates is that question about Baptism viz. which Administration is most agrâ—eable to the mind of God whether that which is made to Infants or whether that which not made but unto persons who either iâ—deed beleeve the Gospel or make profession so to do I confesse that the businesse of Baptism doth indeed much if not much too much busie the minds of many in these days as Circumcision also did the minds of many of old But as the great Apostle Paul though circumcised himself according to the Law of God yea and upon occasion an Administrer of it unto others yet severely rebuked yea and wished the cutting off of those that stickled for the practise
That it doth not follow because the knowledge he speaks of is not given in this place unto the world therefore it is given no where else Nor 2. That because this knowledge is not yet arrived at Mr. A's or at Mr. Fishers understanding it is not therefore sufficiently given unto the world or not convincingly enough arrived at the judgements and understandings of other men as considering and conscientious as they Nor 3. That the knowledge of Christs imbracing and blessing infants is so inconsiderable as Mr. A. seemeth to represent it unto the world because he hath no higher esteem of it Nor 4. And lastly Doth it follow that because Mr. A. makes an opposition between the giving knowledge unto the world that Infant-Baptism is an Ordinance of God and the giving knowledge that Christ imbraced and blessed infants therefore the knowledge of this latter doth not give sufficient knowledge of the former in his sence of the word Ordinance lately expressed However we shall not at present argue the case whether it be so or no but onely leave it to all considering men to judge whether his minor proposition be preferr'd to any degree of light by all he hath delivered in this third proof of it or whether the native darknesse remains not still spread round about it rather condens'd and thickned then any waies lessened or cleared by all this discourse Sect. 42. To his fourth proof we answer 1. That to argue from Answer to Mr. A's 4th proof of the minor proposition of his first Argument p. 8. what is not recorded to what was not or was not done in Christs or the Apostles dayes is extreamly weak and inconcluding It is not recorded that the Eunuch Acts 8. was baptized either naked or with his cloaths upon him Doth it therefore follow that he was baptized neither naked nor with his cloaths upon him It is not recorded that the spring or water wherein the Eunuch was baptized was so deep as to reach or come up to his ankles Doth it follow from hence that therefore it was not thus deep It is not recorded that all the members of the 7 Churches of Asia were baptized Is this a sufficient proof that therefore they were not baptized It is not recorded that John the Baptist when he executed his office and baptised those that came unto him put off either his Camels-hair garment or leathern girdle nor yet that he kept them on Doth it therefore follow that he did neither because neither is recorded Or is it a sufficient proof that no woman was admitted to the Lords Table in the Apostles daies because the admission of none is recorded But such arguings as these are the pillars of Anti-poedo-baptisme which for brevities sake and not to offend any man or to reproach the opinion from hence forth we shall call Ana-baptism Secondly Whereas he saith that the description which the Scripture every where makâ—s of persons or qualifications of such whose Baptisme it recordeth argues them to be no Infants the saying is captious and encroaching taking that for granted which is to be denied viz. that the Scripture still describeth the persons and qualifications of all such though Mr. A. craftily leaves out this particle All least his proof should appear to be too narrow and scant for the length and bredth of his position though the truth is that to those who understand the principles and rules of arguing the omission of the said particle invalidates the processe of his argument of all such I say whose Baptism it recordeth Yea himself pag. 10 11. essaying to answer that unanswerable objection about the Baptizing of housholds though with much regret and reluctancie of spirit yet yeeldeth that there is not the same account given of the qualifications he might with as much truth have added and then he had done somewhat ingenously nor of the persons of those that were baptised of the family of Lydia So that himself with speaking onely a little truth hath cut the sinews of his fourth proof Yet Thirdly Whereas he here supposeth that the Name or Title of a Disciple is incompetible unto children and cannot rationally be applyed unto them doth he not condemn the Holy Ghost himself of irrationality who very expresly Act. 15. 10. termeth children as well as their Parents Disciples unlesse he will suppose that the yoke of Circumcision in case the Parents had been perswaded by their Judaizing Teachers to subject unto it would not at all have concerned their children or been any yoke unto them I confesse Mr. Fisher Baby-baptism p. 176. out of the ingenuity and Christian meeknesse of his spirit terms the citing of this scripture to prove Infants to be called Disciples a frivolous flim flam But the best is that these wild Figtrees I mean insolent and uncomely jeers grow so abundantly in the plain of his book that ten thousand of them are not worth the price of two Sparrows But Mr. Fisher knows better how to triumph than how to conquer And if you will take his own word for it Tanquam umbrae volitant alij solus sapit ipse All other men like shaddows vain On earth flit to and fro He he alone the wise man is Truth none but he doth know Yet let me say this by the way by Mr. Fishers good leave that the yoke of Circumcision with all the burthensomnesse of the Mosaical Law attending it was indeed no yoke at all in comparison of such a Baptism as Mr. A. or at least many who rejoyce in his light violently obtrude upon the world in the name of Christ's Baptism But I hear there is one wise man amongst them whose prudence I suppose many others will follow who hath found out a way to conjure the spirit of winter out of the water by an application of fire a commendable project to reconcile winter-dipping it self with the lives of men and especially of women which without such a mediation is like to deal very severely by them He that baptiseth upon such termes as these baptiseth both with water and with fire and so in this respect administreth a more compleat Baptism than either John or any the Apostles of Christ But Mr. Fisher disdains all warming of water unlesse it be with the fire of mens zeal that are to be baptized This onely by the way But might not Mr. A. more rationally contest with Christ himself for giving the Name or Title of a man to a child new born Joh. 16. 21. and especially for giving the Name and Title of a Beleever to a little child Mat. 18. 5 6. than with us for giving the name and title of Disciple unto a child Or is it not somewhat lesse to be a Disciple than a Beleever For that our Saviour in this Scripture by one of these little ones who beleeve in me meaneth any such child as that mentioned ver 5. and now pointed at by him is evident from the context as Musculus well conceiveth and expoundeth the place
actuall reception of it is the Baptism unto which especially and in the first place Peter in the Scripture before us exhorteth men sin his exhortation unto them to be baptized Otherwise we must make the sence and meaning of this his exhortation to rise thus Be ye baptized whether you be convinced of the necessitie yea or of the lawfulnesse of it or no and whether you have an opportunity for it which your consciences can in every respect approve of or no I suppose that Mr. A. himself will not put such a construction as this upon the Apostles exhortation unto Baptism Therefore it is a most unquestionable and undeniable truth that Peter in the Text in hand doth not simply or in all cases no nor yet principally or primarily exhort Repentants unto the actuall reception of water baptism but only unto such a vertuall eminent and constructive Baptism as that lately described and not at all unto water-baptism but only upon the terms and conditions specified under which indeed he that shall refuse this kind of Baptism declares himself a rebell against the Lord Christ as all Anti-paedo-baptists in the judgment of that worthy Martyr Mr. John Philpot do in not suffering children to come unto Christ by Baptism and during this rebellion cannot be interessed in remission of sins Sect. 92. If it be yet objected and said that questionlesse the repenting Jews whom Peter exhorted to be baptized understood him to speak of water-baptism only and of none other and consequently submitted unto his exhortation thus understood and were actually water-baptized without any more ado I answer 1. It cannot be proved that the Jews to whom he spake understood him in such a sencc only as that specified in the Objection 2. In case this could be proved yet will it not follow from hence that either they did well in not apprehending a further sence in his words or that Peter himself did not intend a further sence some such as that represented in them 3. Nor doth their ready and speedy betaking themselves unto Water-baptism at all argue that they understood him to speak of this Baptism simply or only because they being already before they came at the water baptized with that inward Baptism of the heart we speak of and being under no scruple or doubt whether it was the mind and will of Jesus Christ that they should be Water-baptized or no or whether the opportunitie before them was in all points legitimate or no the Apostles expresse order for their baptizing either by himself or by others authorised by him being a sufficient ground for their satisfaction in all these particulars they were obliged in conscience without any more adoe to be actually Water-baptized and it is freely acknowledged that all persons whatsoever being under the same terms of satisfaction with them both as touching a necessitie as touching a compleat legitimatenesse of an opportunitie are bound in conscience to be baptized with water as well as they Only with this proviso that though persons now be as fully satisfied touching a necessitie of being baptized as they were yet if the grounds of mens satisfaction in this kind now be unsound and sandie as they must needs be in case their opinion be true who judge the date of the necessitie of Water-baptism to be now expired their submission unto this Baptism though lesse sinfull then the contrary yet is it not justifiable Sect. 93. If it be yet said that it is no waies probable that Peter himself had any other meaning in his words when he commanded them to be Baptized but simply and plainly that he would have them forthwith to be water-baptized and consequently that he had no thought of any such Baptism eminently or vertually so called which you put upon him To this also I answer as hath in part been answered already That it is somewhat yea much more then probable that though Peter did not formally or explicitly mean any thing more in the words in question then what the Objection pretendeth yet he presupposed that kind of Baptism which we plead and that he would not have exhorted them to be baptized with water unlesse he had known them to be baptized already with that other Baptism The reason is evident because had he not supposed them either already satisfied before his exhortation directed unto them or at least that they would be satisfied by it that it was the will of Jesus Christ that they should be Water-baptized and that there was an opportunitie before them every wayes legitimate for their reception of this Baptism he would in the first place rather have endeavoured to satisfie them that this was the will and pleasure of Christ concerning them and that the opportunitie before them for receiving Baptism was every wayes legitimate and approveable then have either commanded or exhorted them to be presently baptized The result of this clear and thorow Examination of Peters exhortation to the Iews to be baptized for the remission of sins amounteth to this that the said Exhortation imposeth a necessitie upon no man of being water-baptized for the remission of sins in the great day but upon such persons only who stand under the like terms of satisfaction every wayes touching the said baptizing under which he exhorted the Iews to be thus Baptized If so then Mr. A's Notion or interpretation of this exhortation must needs fall to the ground which beareth that the said exhortation maketh it evident yea too evident to be denied by any but those that will not see that a Declaration of the repentance by Baptism he means by an actuall reception of Water-baptism is required on mans part he means universally and in all cases otherwise he would have distinguished to interesse him in remission of sins he means in such an estate of justification as the Scripture so frequently appropriateth unto true Beleevers immediatly upon their beleeving Such an inference or notion as this hath no more communion with those words for whence it pleads with such an unseemly confidence legitimacie of descent then shews have with substances and meer appearances with realities and truths Sect. 94. 3. Our Protestant expositours generally leave Mr. A's confidence and conceit upon the Text in the point in hand for the Papists to gather up who fall greedily upon them and make great treasure of them Although saith Calvin in the contexture of the words Baptism goeth before remission of sins yet in respect of order it followeth after because it is nothing else but an obsignation or sealing of those good things which we obtain by Christ that they may be ratified in our consciences a Tametsi in contextu verborum 〈◊〉 〈◊〉 remissionem peccatorum hic praecedit ordine tamen sequitur quia nihil aliud est quà m bonorū quae per Christum consequimur obsignatio ut in conscientiis nostris rata sint Calv. in Act 2. 38. Gualter saith that Peter admonisheth them of outward Baptism which he commandeth them
an argument as well against the câ—rcumcising of Infants under the Law as against the Baptism of Infants under the Gospell because there is the same reason to suppose that circumcision should have lesse answered the ends thereof when applied to Infants as there is to conceive that Baptism should lesse answer its ends when it is applied to Infants and yet we well know that this was no barre to Infant-circumcision then and therefore why should it be any against their Baptism now This argument or Objection is the great dread and abhorring of Mr. A's soul fearing it seems least his second argumeÌ„t against Infant-Baptism should die by the hand of it And the truth is that were it yet alive he had reason enough for such his fear but we have seen it a dead corps already a body of words without any soul of sound reason or truth in it And how vain a thing is it to be solicitous about the rescue of a dead mans life from the hand of an enemie Nor is it so proper when a man hath lost his life by one hand for any man to undertake to prove that had he escaped this hand yet he would have fallen by another Notwithstanding since we have in our canvasse of the said argument now and then intersprinkled somewhat of that notion I mean about the proportion between Infant-circumcision and Infant-Baptism the disparagement whereof Mr. A. here undertaketh let us see Mr. A's Objection and his Answer play a little before us Sect. 121. His objection as ye have heard pleads that there is the same reason to suppose that circumcision should have lesse answered the ends thereof when applied to Infants as there is to conceive that Baptism should lesse answer its ends when applied unto Infants c. This Mr. A's answer denieth and no marvell for what should it else do unlesse it meant to be an answer by concession only But nothing is more easie then to denie but in many cases to give a substanticall account of a mans deniall hic labor hoc opus est this will trie the ingenuitie and strength of a man And at this turn Mr. A. with his Answer faileth For of all the three Grounds or Reasons which he commendeth unto us for that his deniall there is none competent to justifie it First be saith p. 26. that Circumcision and the Covenant to which it related remained in the flesh of him who was circumcised all the dayes of his life as visible to him and as capable of improvement to spirituall ends many years after it was made as if it had been but newly acted and done before his eyes Whereas Baptism is a transient act and leaves no such visible impression in the Infant as matter of memoriall signification or instruction unto him when he comes to be a man as that of Circumcision did So that wâ— see there is not the like reason but an apparent difference in this respect But for answer to this 1. The remaining of Circumcision in the flesh of the circumcised as matter of memoriall significâ—tion c. could be no reason why Infants were appointed by God to be circumcised Because had men only been circumcised their circumcision would have remained every whit as much or rather more in their flesh and have been altogether as competent matter of memoriall signification and instruction unto them as now it was being received in their infancie Nor was it any advantage unto them by way of memoriall signification c. during all the time of their infancie or untill they came to years of discretion So that in this respect the end of Baptism by way of memoriall signification instruction c. is as well answered as fully attained by the baptizing of Infants as the same or like end of Circumcision was attained by the circumcising of Infants Sect. 122. 2. Whereas he saith that Circumcision remained in the flesh as visible to him that was circumcised c. If he would be understood generally and with reference to all persons whatsoever that were circumcised I know not what ground he hath so to affirm For what thinks he of the circumcisioÌ„ in the flesh of Isaac after his eys were dim that he could not see Gen. 27. 1. so of the circumcision of him that was born blind Joh. 9. were these visible unto them There is the same consideration of the Circumcisions of all that were blinde among the Jews Besides if it be supposed that there were any men in this Nation as corpulent as Eglon Judg. 3. 17. seems to have been their circumcision was hardly visible unto them unlesse haply by reflexion in a looking glasse And yet doubtlesse the Circumcision of all these was as competent matter of memoriall signification c. unto them as the circumcision of those to whom it was visible Therefore Baptism though not visible in the flesh to the Baptized may notwithstanding be as pregnant matter of memoriall signification c. unto them as Circumcision was at least unto many notwithstanding any such visibilitie in it as Mr. A. pretendeth 3. Neither doth the Scripture any where insist upon any such visibilitie of Circumcision as any such advantage unto the circumcised as Mr A. conceiteth nor doth God any where exhort counsell or command any circumcised person to look with the eyes of his flesh upon his circumcision either to he put in mind of or to be instructed in any thing signified thereby Therefore an externall visibilitie is no Scripture-difference between Circumcision and Baptism nor indeed is it in it self any such difference which should make the former any whit more spiritually advantagious unto the subject thereof then the latter Baptism unto its subject So that this difference is only an impertinent shift thought upon and talked of by the adversaries of Infant-Baptism to relieve their cause against such an argument which grindeth it to powder 4. Whereas Mr. A. advanceth his discourse in the point in hand in these words p. 26. Nor can it be truly said that either the report of Parents or neighbours or any Parish or other Register is or can be equivalent unto the sign in the flesh before mentioned as to the ascertaining of men and women of their being baptized in their infancie 1. because there is not the like certaintie nor satisfaction in reports and hear sayes as there is in seeing and beholding which difference notwithstanding we have in the two cases in hand 2. Because opportunity of such satisfaction as these reports are capable of giving may be cut off by the death or other removall of such from whom it is to be received or else by the removall of such Infants themselves into places far remote before ever they came to age c. he only seweth a few fig-leaves together to cover the nakednesse of his cause For Sect. 123. 1. In the beginning of this transcription he reproacheth that Law of the living God established by him long since under Moses and repeated by
that authoritie which they had from God otherwâ—se for the confirmation or avouchment of such things Especially considering that the Jews with whom they had either only or chiefly to do in these reasonings subscribed to the Authoritie of the Scriptures but rejected the Authoritie of the persons who argued from them and did not own them as teachers sent from God And however the Apostle Peter maketh the word of Prophesie i. the Scriptures of the old Testament more sure i. of greater and of a more rationall authoritie for a mans satisfaction and conviction touching the truth of what they deliver then a voice from heaven 2 Pet. 1. 18 19. when things taught are of a ready perception and deduction from the Scriptures and the Divine Authoritie of the Scriptures acknowledged by the persons to whom these things are delivered it is very unreasonable for the Teachers to bear themselves with a strong hand upon their extraordinarie Commission or Authoritie from God to teach especially towards such hearers who are hard to be convinced hereof Nor are the scripture-instances produced by Mr. A. to shew the contrary any wayes pertinent to such a purpose And that he is mistaken in that wherein he placeth his greatest trust Mat. 12. 8. For the Son of man is Lord even of the Sabbath day I have shewed elsewhere a Water-dipping Consider 1. pag. 6. directing the Reader where he may find a very sufficient account given that by the Son of man in that saying is not meant the Lord Christ himself but any person of mankind as the the phrase oft signifieth in scripture Job 25. 6. 35. 8. Esa 51. 12. 56. 2. Psal 8. 4. 144. 3. 146. 3. to omit others 2. If neither Christ nor his Apostles ever made the Scriptures or those scripture-examples upon which they argued and avouched their Doctrine the sole ground and foundation hereof by what Authoritie can we do it Upon what account can we raise Doctrines from and build conclusions upon any scripture-examples yea though the Doctrines we raise and build in this kind be but of a morall consideration and of the easiest and readiest perception and deduction from these examples Or are they who do raise any Doctrinall conclusion from any Scripture example worthy reproof for so doing Or if Mr. A. teacheth this doth he not make a rod for his own back Sect. 144. 3. Whereas he pleads that the things which Christ and the apostles in the cases objected plead for examples out of the Law were not meerly and barely institutive but of a morall consideration and so of a more ready perception c. pretending that Infant-baptism hath no morall equity in and of it self discernable to commend it I clearly answer that though Baptism it self be institutive and positive yet Baptism with the severall gracious ends intended by God in it supposed which is nothing but what Mr. A. himself as well as his adversaries supposeth the baptizing of Infants is of a morall consideration and hath equitie in and of it self to commend it If God intended good by Infant-circumcision either to the Jewish Church in generall or to the children themselves who were to be circumcised the administration of circumcision unto children was of a morall consideration and had a morall equitie in it self to commend it and they upon whom the duty of the said administration at any time and in reference to any person lay should have sinned against the Law of charitie to neglect it Now there being the same or as much reason to judge as hath been formerly argued and may be further in due time that God by Infant baptism intendeth spirituall good either unto the Infants themselves who are or should be baptized or to the Christan Churches respectively as that he did intend the like good either to the circumcised Infants or Church of the Jews by Infant circumcision it roundly follows that Infant Baptism notwithstanding Mr. A's opinion to the contrary is of a morall consideration and in this respect of a readie perception and deduction from the example of Infant-circumcision yea and that they who do deprive their children of it walk uncharitably towards them and deserve reproof according to the saying of Beza a Baptismus sine impietatis scelere contemni nequit gravissimam reprehensionem coram Deo hominibus merentur qui tantum beneficium differunt vel sibi vel suis liberis accipere Beza Opnsc. p. 334. Baptism cannot without the great sin of impietie be despised and they deserve a most severe reproof both before God and men who delay the reception of so great a benefit either for themselves or THEIR CHILDREN So that things duly and unpartially considered Mr. A's Objection is too hard for his Answer the spirit of the former is the greater spirit And thus we see that his minor Proposition which he hath been all this while labouring in the fire to make straight remains as yet crooked His two former probations have afforded no Protection at all to it But it may he hath kept his best wine to the last and his third Answer will recover the credit which his two former have lost Let us therefore with patience and without partialitie hear and consider what this hath to say unto us Another thing by which it may appear that Infant-baptism is not agreeable to the Gospell-ministration is in that it M. A. p. 34. differs from it in this propertie of it viz. as it is a ministration of the spirit for so it is called 2 Cor. 3. 8. It 's the ministration of the spirit in two respects 1. because in and by this ministration the spirit is given unto men 2. Because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law in both which respects Infant-Baptism will be found disagreeable to it I answer Sect. 145. 1. This argument or probat is to be commended in this before either of the former it promiseth full and undertakes home in the cause of the Proposition to be secured the Proposition as we heard being this Infant-Baptism is disagreeable to the ministration of the New Testament Now his first proof undertook for no more but to prove Infant-Baptism not simply disagreeable but only lesse agreeable to this ministration His second that Infant-Baptism as he might well fuppose savors strongly of the Legall ministration But this proof it be as good as its word will prove Infant-Baptism simply and right-down disagreeable to the said ministration But 2. Whereas he attempts to prove this disagreeablenesse by this argument viz. that it differs from it in one particular propâ—rtie his attempt amounts to no more then the beating of the ayr For what though it should differ from it in two properties which are more then one yet if it agree with it in others especially in more why should it not be judged rather or more agreeable with it then disagreeable yea one
thing may be agreeable enough with another when there is a disagreeablenesse between them in many properties and scarce a similitude in any Righteousnesse is agreeable enough with Christ and so with a regenerate soul yet in how many properties or considerations do they differ The meat which a man eats if it be wholesome though Mr. A. p. 32. 33. it be dead or without life yet may it be agreeable enough to his body which is alive So that this argument hath not so much as the face or colour of a proof in it And 3. When he saith that the Gospel-ministration is therefore called the ministration of the spirit because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law 1. I do not very well understand what he means by the Gospel-ministration as viz. whether the publication or manifestation of the Gospell which was made by Christ and his Apostles unto the world in their dayes or whether that publishing or preaching of it which hath been made since in generations succeeding by the ordinarie ministers and Preachers of it If he means the former I confesse the ministration of the Gospel may well be termed as it is by the Apostle the ministration of the spirit for the spirit was abundantly poured out under and by this ministration But if the latter I make a great question whether the Apostle intended to stile this the ministration of the spirit considering how sparingly and for the most part imperceptibly and without observation the spirit hath been or in these our dayes is given under it This by the way 2. Neither is it so demonstratively true that the worship and service which God generally receives from men under the Gospel-ministration in the latter sence either is or ought to be more spirituall then that was in reference to many persons at least or ought to have been in respect of all under the Law For it is no great shame for any man to believe that the worship and service which Moses Aaron Joshua David with others in great numbers exhibited unto God under the Law was altogether as spirituall i. had as much of their spirit heart and soul in it as any worship or service which is noâ— at least ordinarily performed unto him under the Gospel And it is yet lesse questionable of the two that that worship and service which Moses Aaron Joshua David did perform under the Law were no works of Supererogation and consequently not more spirituall then they ought to have been or then the Law required So that this third and last proof levied by Mr. A. upon the account of his said Proposition hath lesse in it then either of the former Sect. 146. Neverthelesse Mr. A. maketh a long businesse to fill up with words an argument so empty of weight and truth as we have heard But he that pleadeth an evill cause cannot do it effectually by speaking truth and pittie it is that Mr. A's understanding should be so over-mated with an unfeasible undertaking as I find it here 1. He saith that Baptism is a part of the Gospel-ministration If it be so then is an Ordinance a piece or part of an action For certain it is I suppose to Mr. A. himself that Baptism is an Ordinance and suppose no lesse certain that the Gospel-ministration is an action But who ever notioned or conceited an Ordinance to be a part of an action If he had said the administration of Baptism is a part of the Gospel-ministration it had been more regular and proper though haply no whit more a truth For as Baptism is rather an appendix unto the Gospel then a part of it as was formerly shewed Sect. 102. so is the administration of Baptism rather an Appendix to the ministration of the Gospell then any part of it And doubtlesse if Paul had included the Administration of Baptism in the Gospel ministration when he termed it the ministration of the spirit he would have been so far from thanking God that he had baptized so few as those mentioned by him 1 Cor. 1. 14 16. that he would rather have been humbled or sorrowfull before God that he had baptized no more yea in the very next words ver 17. he makes a plain opposition between Baptizing and Preaching i. ministring the Gospell For Christ sent me not to baptize but to preach the Gospell Yes 2 Cor. 5. 18. he expresly saith that God had given or committed unto him with the other Apostles the ministerie of reconciliation what is this but the ministration of the Gospell again 1 Cor. 9. 17. that the dispensation of the Gospel was commitred unto him Therefore certainly had he judged the administration of Baptism any part of the Gospel ministration he would not have affirmed that Christ sent him not to baptize Sect. 147. 2. Concerning what he argues from Act. 2. 38. to prove that Baptism when duly administred and received contributes towards mens receiving the spirit c. hath been answered at large already viz. Sect. 89 90 91. c. I here adde 1. I presume Mr. A. will acknowledge that when John baptized Baptism was duly administred and received yet he did not look upon his Baptism as much contributing towards the receiving of the spirit in respect of a greater presence and operation nor did he bear his baptized ones in hand that any such thing was to be expected by it or from it but represented it unto them as a matter of inferiour concernment declaring unto them from whom they might expect another Baptism which was of a rich and high concernment indeed I indeed have baptized you with water meaning that his Baptism was of mean consequence but he viz. Christ who came after him SHALL baptize you with the holy Ghost a Mar. 1. 8. Mat. 11. 11. Luk 3 16. If upon or by means of Johns Baptism they had received the Spirit or had bin baptized with the holy Ghost he would not have said he SHALL baptize you or ye SHALL be baptized with the holy Ghost but ye have been already herewith baptized So likewise Act. 19. we read of Disciples who had been baptized by John or by some authorized in that behalf by Iohn and therefore their Baptism doubtlesse had been duly administred and received yet this notwithstanding they had been so far from receiving the Spirit by their Baptism that they professed that they had not so much as heard whether there were an holy Ghost or no. And Pauls question unto them Have ye received the holy Ghost since ye BELIEVED plainly importeth that the receiving of the holy Ghost either depended upon or was a consequent of their believing not of their being baptized according to that of our Saviour He that believeth on me as the Scripture hath said out of his belly b Ioh. 7. ae 8 39. shall flow rivers of living waters But this he spake of the Spirit which they that
should be initiatorie and primarily and ministrable unto Infants under the Law Circumcision was an Ordinance of such a nature so conditioned that it required nothing but a regular passiveness in its subject I meaÌ„ its ordinarie and most appropriate subject to the participation of it But now the Ordinance of the Supper is of quite another consideration to take and to eat and to drink and to do all this in remembrance of Christ require principles and abilities for action in him that performeth them And me thinks Mr. A's understanding might as reasonably be opposed with this question how an Infant of the eight day should be capable of Circumcision and yet uncapable of eating the Passeover as how an Infant being uncapable of the supper of the Lord should notwithstanding be judged a capable subject of Baptism yea imposition of hands being an Ordinance of this nature I mean not requiring any thing active in its subject about the reception of it was adjudged by the Lord Christ himself an Ordinance meet for little children Mat. 19. 15. I confesse that some very judicious and worthy men as Austin amongst the Ancient and Musculus amongst the Modern have judged it regular and meet that children should be admitted to the Lords Table also And Luther in one of his Epistles affirmeth that the Pighards a Bohemos qui parvulos communicant non probo quanquam non in hoc haretâ—coâ— cenceo Tom. 2 Epist Lutheri ad ad Nicolaum Haus mannum p. 333. or Protestants in Bohemia did in his time admit their children to the Lords Table with them as though he disliketh such their custome Sect. 154. What Mr. A. subjoyneth towards the close of his third argument he rather repeats then addes as himself acknowledgeth Only when he saith The whole ministration he means of the Gospell is denominated by Faith Gal. 3. 23 25. because Faith from first to last from one end of it to the other is to steer all affairs under it on mans part c. here I confesse is a new Notion or two For 1. by Faith Gal. 3. 23 25. I believe never Mr. A. p. 37 any Expositor understood a ministration or the ministration of the Gospel but rather the subject matter of this ministration or the fuller manifestation of those heavenly truths which had been more darkly overtur'd under the Law Yea himself pag. 20. of his discourse as we formerly heard conceiveth that by Faith is meant the confessing or acknowledging Christ Jesus to become in the flesh and to be the Son of God and Saviour of the World Which interpretation of the word Faith is as wide from his present sence of it as both the one and the other are from the truth it self 2. Whereas he gives this for the reason of his present sence that Faith from first to last is to steere all affairs under it on mans part c. 1. The great Apostle assigns the great steerage of affairs under the Gospel dispensation unto love Knowledge saith he puffeth up but love edifyeth a 1 Cor. 8. 1 If love edifieth love must steer and order all things under the Gospell-dispensation For all things here ought to be done to edification 1 Cor. 14. 12 26. Rom. 14 19 and 15. 2. c. But 2. Grant we that Faith ought to steer all affairs here on mans part to act all services c. ought it not to have done the like under the Law or did it not the like when children were Circumcised at least when they were circumcised by those who beleeved And may it not do the like now though Children be baptized Of a truth these are very light and loose reasonings to overrule the conscience of a sober man to the disturbance of the affairs of the Gospel and disquietment of the Christian world The premises in the examination of this third argument from first to last duly considered can we think that Mr. A. had so much as any tolerable ground to wind up this his Argument in such a vapour as this Where this qualification Faith therefore is known to be wanting as it is in Infants certainly their Baptism cannot Mr. A. p. 37 be applyed without an apparent breach of the Laws and Rules of this spirituall ministration And thus also I have made good the Premisses of this third Argument The Conclusion will follow of it self without help c. Sect. 155. The Conclusion he speaks of will indeed follow the premisses without help They have been detected of vanitie and are vanished into the air and thither will the conclusion also flee let no man stay it The breach of which he speaks is very probably apparent i. such in appearance unto men who have prejudiced their sight and look thorow such a medium which is ap to cause a mistake Water as both reason and experience informs us will make a straight thing seem crooked if it be looked upon thorow it But though Infant-baptism be an APPARENT breach of the Laws and Rules of Gospell-ministration whilst looked upon by men who have maimed their judicatorie by an unadvised and overhasty Engagement in a by-way yet being beheld and considered by men of chast judgements free understaÌ„dings it is an APPARANT coÌ„formity thereunto Whereas he he saith that he hath made good the premisses of his argumeÌ„t SolomoÌ„ saith that which is crooked cannot be made straight Possibly he hath made them good in his own eyes but the answer given will I trust thorow the blessing of God dissolve the inchantment and make that which he calleth making good appear to him to be nothing else but a washie colour Sect. 156. His fourth and last Argument against Infant-Baptism Mr. A's fourth and last argument p. 38. he bringeth upon the stage of his discourse p. 38. where it acteth its part on this wise If none ought to be baptized but such who appear voluntarily willing to be baptized in obedience utno God then Infants ought not to be baptized But none ought to be baptized but such who appear voluntarily willing to be Baptized in obedience unto God In this Argument we have only a new suite of apparrell but the same body of matter which we met with in the two next preceding Arguments So that the strength and substance of it have been answered already Yet because many of those with whom we have chiefly to do in this writing are not so well able to distinguish between words and substance of matter let us examine the argument in the former words wherein it stands now last recommended to us The whole weight and strength of the Argument depends upon the sence and truth of this Position That none ought to be Baptized but such who appear voluntarily willing to be baptized in obedience to God First for the sence of this Position 1. it is doubtfull whether by voluntarily willing he means that which the terms precisely import viz. such who are freely of their own accord and without much contesting
us to fulfil all righteousness he speaketh not of obeying any Institution or positive Law but onely of doing whatsoever was in any respect meet for him to doe even in matters of the least moment otherwise d Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc quidem loco latissime summitur ita ut signifcet non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed quicquid ulâ—am aequi atqueâ—onesti habet rationem Grot. in Mat. 3. 15. This place saith Musculus is diligently to be noted against those who having no regard of what is Christianly comly think nothing is to be observed by them which is not commanded by the express Word of God nor any thing to be taken heed of or avoyded which is not forbidden in the manifest words of the Scripture And Hugo Grotius in the words lately cited from him saith That the Law Inducitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus apud honesta ingenia Deum timentia multa perpetuâ— vis est ac ratio Locus hic probe notandus est contra eos qui nullam habentes decoris Christiani rationâ—m nihil sibi servandum putant quod non sit expresso Dei mandato praeceptum tale quod omissum damnâ—t nec cavenda vitanda quae non sunt manifestis Scripturae locis vetitae Musculus in Mat. 3. 15. of Moses had prescribed nothing about this Baptism and the heavenly command which the Baptist had received properly belonged to repentant sinners These things duly considered it clearly appeareth that Mr. A's pen mistook errour for truth when it wrot And therefore well may it be said indeed that Christ received Baptism upon the same terms as others did AT LEAST IN SEVERAL RESPECTS and that in conformity to the same standing Law of righteousness to wit the Institution of God common to others as well as to him unless by this cautionary proviso at Mr. A. p. 47. least in several respects he intends to restrain the Baptism of Christ in its conformity to other mens unto these two respects 1. That as other men being the children of God and not having been baptized in their infancie are regularly baptized when they come to be men so was Christ 2. That as other men are baptized upon the account of their relation of Son-ship unto God being made known so was Christ However those respects wherein he maketh the Baptism of Christ corresponding with the Baptism of other men viz. 1. His being baptized upon the account of the same Faith upon which they are baptized 2. His being baptized at his coming forth to profess and publish the Gospel in the world have been weighed in the balance and sound light Sect. 195. Whereas he saith that Christ had an OPPORTVNITY of being baptized long before and much soeuer then he was c. The saying is somewhat reflexive either upon the Lord Christ or upon the ordinance of Baptism or both For if to be baptized be a worthy peece of obedience and subjection unto God and the Lord Christ had an opportunity to exhibit this obedience unto him by being baptized and yet for a time for a long time Mr. A. seems to affirm neglected or delayed to exhibit it doth not this represent him upon terms much unworthy of him But it may be Mr. A. at this turn did not so well weigh the import of the word opportunity What reason is very imaginable yea and is suggested by the Evangelists themselves I mean by two of them why Christ was baptized not with the first but with the last of the people besides that which Mr. A. conceiteth hath been lately declared See § 193. Yea the reason here pretended by him hath been detected for a nullity § 191. Concerning his critique inference or observation from this Particle Now in these words of Christ to Jâ—hn Suffer it to be so NOW as if it pointed at that juncture of time in which he was to be manifested unto the world to be the Son of God and to manifest to the world the Gospel of God 1. In this description or expression of it he identifies at least in time two things which are even in this respect as well as otherwise much diversified as hath been in part already proved For though the juncture of time wherein Christ was baptized was as hath been granted the same or very near to it with that wherein he was to be manifested unto the world to be the Son of God yet was it not the same nor near to it with that wherein he was to manifest unto the world the Gospel of God See this demonstratively proved § 191. 2. VVhereas Mr. A. following our English translation readeth the clause in hand thus Suffer it to be so nâ—w Beza out of the Greek and Tremellius out of the Syriaque render it omitte nunc i. e. omit or passe by now meaning that consideration which thou pleadest why thou shouldst not baptize me viz. that thou hast need to be baptized of me and not I to come unto thee for Baptism This reading of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh the sence of them as if Christ should more at large have spoken unto John thus John that which thou pleadest against thy baptizing me viz. that thou hast need to be baptzied of me and not I to come to thee for baptism is true and considerable yet wave the insisting upon it at present For thus i. e. sometimes by waving our prerogative as I do mine in coming to thee to be baptized and other while by doing of that which in ordinary case seems to be above our line as thou must do by baptizing me being the Son of God it becometh us i. e. both thou and me also to fulfil all righteousness i. e. to do whatsoever the present exigencie either of the glory of God or of the edification and salvation of men doth require If this be the true sence and import of the passage as I know none more agreeable either to the scope of the place or to the words themselves or that exhibiteth a better or more spiritual notion Mr. A's criticism about the particle NOW vanisheth Musculus wel expresseth the summe and substance of the said exposition It is to be noâ—ed saith he that he doth not onely say omit or let pass but addeth now intimating that that which was true in iâ— self just and worthy was notwithstanding then to be omitted and that rather to be donâ— which was at present agreeable to the dispensation undertaken by him He doth not imperiously command saying Thus I will thus I command but gives a reason why it should at present be done as he desireth * Deinde notandum est quod non tantum dicit omitte sed addit nunc innuens etiam id quod verum in se justum ac dignum erat tum tamen esse omittendum id potiùs agendum quod in praesens susceptae dispensasationi competâ—bat non imperat dicens sic vole sic jubeo