and all bodies Nationall make one body Catholike then must there be a sutable soul to animate this body but this cannot be Christ nor his spirit therefore must it be Antichrist who hath overshadowed the whole world under the cloud of a visible catholike Church 2 Particular church or churches which is no other then a company of Saints in profession explicitely or implicitely consenting together to worship God in the Word Sacraments and Prayer and all other duties of Religion Now whereas there is mention made of churches in some particular mens houses as in the houses of Philemon Aquila and others I suppose the churches in those houses were no distinct kinde of churches from those that were named in Townes and Cities but they were so called because the brethren did meet to worship God in these principall mens houses and because its like there were divers beleevers in those houses When the Apostles came to this or that City we must not think that multitudes were converted at once but now one and then one so that often the constituted churches were so small that they could well meet together in one place in one private house Now whereas some others have laboured to find a Presbyteriall church in no place in all the New Testament are the Elders or Presbytery cleerly so called though many have laboured with all their power herein to finde it Much lesse is there any shadow of a parochiall church but it hath been brought in by Antichrist of late dayes Instead of a Parhagiall church consisting of Saints Antichrist hath brought in a Parochiall church consisting of a multitude meaning the cohabiting multitude These things being thus premised we will set down these signes of a Church as they do in order of nature present themselves These are sixe the three former necessary to the being the three latter to the well-being of a church The first is a right matter viz. visible Saints as was proved before 1 Cor. 14 33. Matter towards the production of being is in order though not in time before form therefore it is essentially requisitie to a well constituted church that there be a right matter We will not here dispute whether churches failing in the matter cease to be churches But this is enough that we know God requires such a matter henceforth such matter must the churches have to be right as the Apostolicall churches had but they had Saints for the matter of their churches therefore so must we have Beleeve it we are beholding for the recovery of this truth to our brethren nick-named Independants which is as precious a truth about church order as ever was recovered from the spoiles of Antichrist for if the matter of churches be wrong let the wisest and holiest do what they can they shall never bring things into a comfortable order 2 The second Essentiall requisite to a consti uted church is agreement consent or covenant call it what you please the foundations of all societies are and have been established herein nor can this nor any other society be accidentally shuffled together as Cards in a pack or Loâ—s in a Lot box therefore sanctified reason requires that a particular or visible church for these are terminis convertabiles be established by some kinde of covenant or agreement which to me seemeth sufficient if it came under no other precept but the precept of order yet have we examples both of the 3000. added to the Church at Jerusalem Acts 2.41 47. and the Apostle Acts 9 6. Paul assaying to joyne to the church who could not be admitted till Barnabas gave testimonie of him for those places which some alledge for this covenant from Deut. 26.17 18. and 29.10 11 12. Ier. 50.4 c. They were peculiar to the church of the Jewes and were used in point of Reformation not of Constitution and belongd onely to the church of the Jewes which did totâ specie differ from Evangelicall churches as having both Ordinances and Officers different they having Priests we Ministers They bodily Sacrifices of beasts We spirituall They having the presence of God confined to one place especially We having it where two or three are gathered in Christs Name Their service for the most part ceremoniall till time of Reformation Ours Morrall and perpetuall Their passeover eaten by all the family confined to a certain day with many other differences Yet when I speake thus of this covenant it s far from me to thinke that it doth give being to the Church It s one thing to give being to a thing per se or by it selfe and its another thing to concurre to the being of a thing meate and drinke doth not give being to the life of man though without it he could not live for if he had not rest and Phisicke and ayre and Stomack and digestive power he could not live though he had never so good meate and drinke So this covenant or agreement doth not give being to the church for a company of Arrians Socinians Papists c. may have a visible Sanctitie and enter thus into covenant yet will not we call them a church but a Synagoue of Satan because they want a right dispensation of doctrine and Sacraments This is such a necessary signe that one Church cannot be severed from another without it son why are you of this Church rather then of that Because there was such an agreement betwixt the Elders and members of this Church which was not betwixt the Elders and members of another The third signe is a right dispensation of the word and Sacraments That whereby the Apostolicall Churches were known from other societies is a signe of a true Church of Christ but they were known by this See this note first in constitution of Churches Acts 2.42 they continueâ— in the Apostles doctrine and fellowship and breaking of bread and in prayers Matth. 28.19 Christ sending forth the Apostles to convert and constitute Churches bids them only teach and baptize them as if he should say word and Sacraments are essentiall to his Church 2 In reformation when Iosiah would reform the Church of the jews he declares the doctrine of the law unto them 2 Kings 23.1 2 3.2 Chron. 34.30 31. when Ezra was to restore the Church after the captivity he layes this foundation for restoring of it he expounds the law to the people a practise well to bee thought of in these times fit for many congregations in this Kingdome who are not fit to pertake of any thing else save the word shortly after Ezra restored the worship of the Passeover according to the prescript of Moses Ezra 6.19 Apoc. 11.1 There was in the reformation of the Churches a reed to mâ—asure tâ—e Temilo and the worshippers therein this was no other but the word of God and Paul 1 Cor. 11. reforming the Church of Corinth teaches them the doctrine of the Sacrament of the Supper as he had received it from Christ verse 23. There are bâ—sides these three essentiall
them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants bâ—ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while upâ—n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell â—â— d veâ—b â— dâ—â— 5. Mort Aâ—ol part 2. l 1. c 39. Obj-Ameâ— Ant Synod â—e â—â—â—ver 〈…〉 apo p 2â—2 presently they hit us in the teeth with infants baptisme Bâ—llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 â— de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but thâ—re is a certain outward Covenant formerly in circumcision now in bapâ—isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that enâ—itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies iâ— the world so that hereby they are made no markes at all as 1. Profâ—ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse wâ—e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de baâ— are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them â—n Romaâ—â—s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die â—o sin and live to Christ 〈◊〉 l. cap. â—5 Polanus saith Baptisme is a Sacrament in which they to whom the Covâ—nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is
point But many have suffered for protesting against it and those of Gods dear children And this I am perswaded were times now or should they be hereafter against Infants baptisme there is hardly that person to be found that would lose a Living much lesse his life for the defence hereof And yet I doubt not but many persons who hold the same in defence of a plain and clear truth would not spare to sacrifice livings credit life and all for Jesus Christ For when a person is put upon losing some dear enjoyment and suffering some great hardship a man will not go a jot further then he hath cleere light nay in point of danger the flesh seekes to winde out it selfe all that it can So that if there be not a plain command from God a man will not suffer 5 It s objected we know not what we would have neither do the Reformers know what we desire Answ The desires of all I know not but my own desires and the desires of divers of Gods Saints I shall propose in all humility to be considered of which may be considered under these parâ—iculars 1 We desire pure worship that we may have wherewith to answer the conscience when it questions who hath required these things aâ— your hands Esa 1. We know how hot the jealousie of God is in case of strange fire as we see in the case of Nadab and Abihu Levit. 10.1 2 We desire that it may be enquired into whether the division of Assemblies which was in use in the time of the first Nicene Councell and how long before I cannot tell probably thought to have continued from the Apostles time wherein congregations were divided into three sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons catechised or fitted for membership 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers and Communicants be not suitable to the Scriptures and a practise seriously to be thought of in these times of Reformation That this was the manner of dividing Congregations we see concil Nicen can 14. de catechumenis laâ—sis concil Ancyran canon 6. de his qui timore ritus Gentilium peregeruat See the same more fully canon 4 de his qui Gentilitatis ritus aliquid peregerunt In which Canons Assemblies were divided into Hearers Catechumeni and Communicants 1 Hearers and the necessity of the times did it not agree with the Word and the ancient Councel as it doth cleerly require one rank of persons to be only hearers what are the whole rable of ignorants drunkards swarers worldlings fit to be save hearers these are far the greater number nor will a little stupifactive divinity in taking them and theirs to baptism and keeping them off from the supper promote them to a higher rank 2 Catechumeni These were persons of whom there was some good hope that they would embrace Christianity in the truâ—h and power who thereupon were instructed in the principles of christian Religion before they were baptised Cypr. l. de bapt haeret saith If any of the catechâ—meni shall be slain for the confâ—ssion of the name of Christ before he be baptised it hurts him not that he was not dipt in water because such an one is baptised with the most glorious and principall baptisme of bloud of which Christ said I have another baptisme Hence there was an Officer in the ancient church who was called a Catechist whose Office was to prepare persons for the receiving of baptisme and the supper and for other duties Such an one was Origen at Alexandria Eus l. 6. c. 12. who seeing the burthen to be too great for himself alone took in one Heraclus to be a fellow helper with him and this Office was according to Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him that is catâ—chised make him that catechiseth pertake in all his goods 3 Offerers or Communicants who being once taken in by baptisme remained in full communion till they were cut off by death or censures The third thing we desire is puritie in constitution of Religion 1 We desire not a reformation of the old which seemeth to be false for these two reasons 1 Because of the universall defection of Antichrist whereby all Ordinances Officers and Constitutions of Jesus Christ were put out of place and new ones come in their stead In stead of Pastors Elders Teachers Deacons c. there hath come in Diocesan Bishops Priests Archdeacons Deans Prebends Churchwardens Sidemen Instead of preaching and prayer Mattens and Even-song and Lyturgies of I know not how many sorts 2 Bâ—cause the matter of the Church hath been so erronious that suppose the power of all Ordinances and Keyes in a time ot universall defection should resolve it selfe radically into the Church Yet there being not any Church right for matter which is part of the Essence this power could not resolve it selfe radically into a Church And therefore if it be any where on earth as doubtlesse it is t must needs be in believers who joyning themselves together in Assemblies may stirre up and take again that power which was committed to the Churches and after cheated away by Antichrist If Idolatry will-worship false matter can un-church Churches then doubtlesse all the Churches so overshadowed by an Antichristian veile have ceased to be Churches and if neither Idolaters will-worship nor false matter singularly nor collectively doe unchurch Churches then the Churches under the Papacie may perhaps be found to continue true Churches to this day who have had a successive though not of preached doctrines yet of persons such as they were which succession hath been like a ship which the longer it went to Sea the fuller it was of leakes Yet if any please they may querie further of the two last branches 2 We desire a setting up of constitutions according to the Scripture or in plaine termes to have a Church described by such notes that cannot be applyed to any other society in the world the taking away of one of which destroyes the essence of the Church That so Gods people may know how to recollect themselves by these signes as Captains in war use by military signes to recollect their routed and scattered forces Only we must consider by way of premise that which Zwinglius long agoe observed that there are but two sorts of Churches mentioned in Scrip ure 1 Catholick comprehending all the elect or body of Christ borne or unborne which were purchased with Christs blood Eph. 5.25 Many men dream of a Catholick visible Church Jewes and Gentiles are taken into one body Ephes 2.14 But not in respect of ministeriall dispensation but of mysticall union The Fathers were wont to call the Church Catholike in opposition to Heretikes and in opposition to the Churches formerly closed up in Judaea but not dreaming of any such united visible body here upon earth also in respect that all beleevers had one and the same faith If all the Churches in a Nation make one body Nationall
good Wheate But they must both grow together in the world Mat. 13.30 which cannot be meant of Hypocrites unlesse the field were the church but the field is the world as Christ expounds it verse 38. where he also expounds what he meanes both by Tares and Wheate the Tares are the children of the wicked one and these must grow in the field of the world till the harvest That is till the end of the World as Christ expounds it God intended many of these should be brought home in future time therefore they should not be banished from their seats and dwellings but let alone if God at any time would give them repenâ—ance By Tares are meant persons not doctrines as verse 38. and for persons Christ uses a generall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those weedes that spring up with the corne to show that all prsons opposite to true worshipers ought to be permited in the field of the World But for as much as God hath appointed the civil sword to take away wicked men as theeves murderers c. And that the children of the Kingdome are the visible Church of Christ Mat. 8.12 21.43 erefore the Tares are Idolaters Will-worshippers which are to remain in the field of the world 7 Persecuâ—ion for religion makes us uncapeable of amending what is amisse or seeing our own errors yea by this ground the Râ—formers themselves thaâ— sit abouâ— Refo mation would be made uncapâ—ble of reforming any thing amisse in the churches werâ— there such mâ—gistrates as formerly â—o put the lawes yet standing in execution yet do the beâ—t see but in part and many glorious truths have been lately revealed aâ—d more may we expect if the compulsions of conscience which is in most places of the Christian world hinder not 8 It is against all equity for it is unequall for to bid me to see with other mens eyes they have read other books heard other conferences and reasons then I have yet I must see with their eyes 9 Because there is a possibility of error in those that thinke they sâ—e most yea even Paul said of himselfe and his collegus We know onely in part and prophesie in part 1 Cor. 13.9.12 How oft have the most glorious Fathers of the church erred not one of them that ever I heard of but have erred the fure Generall Councels though many good things concluded yet I suppose in many things have erred Have not Parliaments sometimes erred doing and undoing did not those godly Martyrs who laid down their lives for some truths remain in other things erronious and left the ceremonies the stumbling blocke of the godly for so many yeers Now there being a possibility of error how know you but you in pâ—rsecuting and compelling may persecute and compell a man who retaines the trurh your selfe mean time retaining the errour 10 Because the Scriptures of the New Testament for what can be alleadged from the old testament we shall hereafter answer God willing never mention any compulsion but the embracement of Christian religion is required form persons willingly When Christ sent out the 70. Luk. 10.6 10.11 They were to wish peace if they were received well if not they were onely to shake off the dust off their feet and not to goe to any violence So Mark â—6 15.16 preach the Gospell to every creature whosoever beleeveth and is baptized shall be saved they were to do no more but onely propound truths and so perswde Act. 2.41 They that gladly received the word were baptized here was nothing but willinesse The Corinthians 2 Cor. 8 5. gave their owo sâ—lues to the Lord and to us by the will of God there was no compulsion And so Mat. 11.12 From the dayes of â—ohn the Baptist untill now the Kingdome â—f Heaven suffereth violence and the violent take it by force there was no violence offered to persons to embrace it for persons did willingly embrace it of themselves 1 Cor. 14.25 The unbeleever that comes into the Churches assemblie having the secrets of his heart discovered he faâ—ls down to worship that God that they preacht and report when hee was gone that God was in them of a truth And therefore to force Papists and prophane multitudes whether they will or no to joyne in one worship one word Baptisme Supper and Identity of communion is not according to the word but though it carry the specious show of a glorious uniformity yet doth it bâ—get nothing but a politick hypocriticall faith which changes according to the vicissitude of Armies in time of warre and the multitude of Princes States and humane Lawes in times of Peace 11 Compulsion is unlawfull because it produceth many mischiefs As first it exposes Protestanâ—s to compulsion in Popish countries I have heard â—t related that when sundry Protestants in France complained against persecution the Papâ—sts made this answer that wee doe no otherwise then your owne Doctor Calvin allowes 2 It is a great mischiefe to your posterity yea to the posterity of the whole Kingdom for though your selfe were so full resolved that you should never stand need nor see more light yet how know you but your son or daughter or father or mother may see more light then your self do and would you willingly loose the society of so many friends by banishmâ—nt imprisonment dâ—aâ—h when it may be you have none of your kinred so conscientious as they for indeed conscientious persons only or mostly suffer in point of compulsion other men by Scholastick-distinctions and fleshly devices being able to turn themselves any way 3 It hardens Papists in their inquisitory practises for they reason thus the Protestants as well as we doe all agree in this point as well as in the doctrine of the Trinity Resurrection c. therefore that wherein all agree is undoubted And so long as t ey goe in these inquisitory wayes there is little likely-hood that the Gospell should once take footing in Spaine or Italy c. Sâ—â— M. S. Ans to A. S p. 24. Bloody Tenent of persâ— for cons p 6 4 It causes many hypocrites and time-sâ—rvers or else cause State-insurrections as in Holland Scotland 5 It takes away possibility from comming to the light of any new truth 12 Compulsion is unlawfull in Religion from universall practise both of Nations and Churches till the t me of Antichrist the Sichemites sufferâ—p Iacob and his sonnes to dwell among them though of a different Religion Gen. 4.7 When the Israelites were in captivity yet did they injoy their consciences The Romans bore with the Jews in their Religion tâ—ough a tributary Naâ—ion yea among the Jewes there were divers Sects as Pharisâ—es Saducâ—s Herodians There were divers errors in the Churches of Corinth Galatia seven Churches of Asia yet are none blamed for not forcing but for not Excommunicating the Hereticall for the first 300. yeers after Christ though wee finde the sword of Excommunication drawn out too rashly yet did wee never hear that
others when there is light for neither this doth not abate out increase the flame Objâ—ctions ag inst compulsion of Conscience answered 1. Object The Kings of Judah compeld persons to such a worship also they took away idolatries superstitions and why shâ—uld not Kings and States have the sâ—me power in these dayes and in case they cannot be otherwise removed why should not the persons peccant be punished with banishment imprisonment death according as the Civill Magistrate sees fit Answ 1. This compulsion was onely for those that lived under the Jewish worship or born of Jewish Parents it was not for strangers they were not compeld thereto 2 That which we finde them compeld so principally was to obey in entring in a nationall Covenant to worship the Lord God of Israel which all the Jewes acknowledged it to be their duty to do and this was done as well by the vulgus the body of the nation as by the civill Magistrate 2 Chron 16.12 13 14 15. 3 Suppose the Kings of Judah alone had done this yet were not their actions morall to oblige other Kings to do so no more then the office of Kings was morall but we see that office was not morall for all the time before the Greeks and Romans seised the Jewes Country They were only a free State when Zerubbabol Neheviah and divers others were Governours which they would not have been had the Office of Kings been morall And if the office and power of the Kings of Judah be morall why do we not allow the same power to other Kings No more are many of their actions morall to oblige other nations See thâ—s Q fully discust by M. S. against A. S. p 52 53 5â— 55. 4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks nor did the State after them when it was governed by a State though Pharisees Herodians c. and many other Sects lived among them Why may not the Prelates as well alledge the order of the Priesthood for their Metropolicall Episcopacy 6 Either this power was conferd on the Kings of Judah as a Law morall or politick If morall where is that command set down that Magistrates indefinitely shall compell the consciences of others within their territories to the practise of one worship and that to be the Magistrates own worship of which himself is of For to be sure he will not compell to any other 2 Where can the Magistrate be assured of the morality of such compulsions wanting extraordinary Prophets which the Kings of Judah had For without plain and undoubted grounds the Magistrate cannot proceed to go in such wayes which tends to the ruine of many a deare childe of God and their posterity Or else it s a politick and judiciall law which no more obligeth Kings of other nations then that law mentioned Deut. 23 â—â— to vers 18 which injoyneth the slaying the inhabitants of an indolatrous City and burning the spoile and the city also without rebuilding 6 Imagine all Magistrates had such power now as the kings of Iudah had which I suppose will never be granted their Governments being absolute and in their originall determined by a message of God as we see in Samuels anoynting Saul and after wards Dauid whereas the Governments of other Nations are Co-ordinate and determined by men yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe or religion or to punish them in case they dissented in beleef therfore no magistrates have power herein the Magistrates of Judah had power to punish ennormious vices as Blasphemie De. 24.13 14. But Moses had a direct Commission from God before he would put the blasphemer to death So Idolatry Sabath breaking Nehem. 13 and also to punish all sins contrary to the publike peace but not to commpell beleefe Object 2. Magistrates are to be a terrour to evill workers Rom. 13. But heresie is an evill worke Answ Evill works are of three sorts 1 Those that are committed against the light of nature and reason as the setting up of Mahomet or any other God besides him that is the creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polutheisme when men affirme many gods Blasphemy Murder Adultery False witnesse Perjury Theft Disobedience to parents Sedition Sodomy Buggery Drunkenesse tumults against the publike peace c. These and such like the Magistrate whether heathen or christian is to be a terrour unto 2 Against the light of Nations there is no nation in the world but in it the magistrate will punish those that speak against the God they professe and against that which they thinke his Scripture So if any one rail against Christ or denie the Scriptures to be his Word or affirme the Epistles to be onely Letters written to particular churches and no rule for us and so unsettle our faith This I take may be punished by the Magistrate because all or most Nations in the world do it 3. A third sort of evill workes are those that are committed against the light of faith as deniall of Christ walking contrary to a mans own principles presenting our selves at false worship pride covetousnesse unbeleefe impenitencie rotten communication heresie schisme these I suppose and many such which are no lesse evill workes then the other the Magistrate cannot be a terrour unto but they must be left to the respective Churches of which the persons offending are members The Apostle cals the Magistrate a terrour to evill workes but not to all evill workes and if he be a terrour to all evill workes dâ—ne against light of faith what need we contend for any government by Ecclesiasticall discipline being the Magistrate hath power in his own hand to punish therefore evill workers against the light of faith may be permitted in the world though not in the Churches Object 3. If men be permitted to preach and disperse erronious doctrines the number of heritikes may be so increased that they may in time extirpate the truth Answ What is alleadged herein but the Romanist may make the same use for extirpating the Protestant Religion yea any persons Hereticall that have the Magistrate on their side may alledge the same 2 Though such Doctrines are erronious in your conscience yet are you not sure that such are erronious in themselves because you are not sure your dictates are infallible 3 If you were infallibly sure you had the truth and the doctrines you suppose erronious yet all errours being not of the same size such persons may be borne withall whose errours trench not upon the foundation 4 Either Heretickes are in the church or in the world if they be in the church the church hath power to censure them before they bee too ranke Tit. 3.10 if in the world what have churchcs or Elders to do with them 1 Cor. 5.12 what have I doe to judge them that are without and for the civill Magistrate first how
The Storming of ANTICHRIST In his two last and strongest GARRISONS Of Compulsion of CONSCIENCE and Infants BAPTISME Wherein is set down a way and manner for Church constitution together with markes to know right constituted Churches from all other societies in the world Also the cruelty inequality and injustice of compulsion for conscience by 29. Arguments is opened with an answer to 26. Objections brought for the same Also 12. Arguments against the baptizing of infants with an answer to 26. Objections brought for the same Wherein is displayed to the view of all from the testimonies of Scriptures Fathers Councels the mischiefs uncertainties novelties and absudities that do attend the same Wherein is answered the most valid arguments brought by St. Martiall in his Sermon preached in the Abbey Church at Westminster for the defence hereof With an answer to Mr. Blake his Arguments in his Book cald Birth-priviledge and to the arguments of divers others As also a Catechisme wherein is cleerely opened the doctrine of Baptisme together with a resolution of divers questions and cases of conscience about Baptisme Written by Ch. Blackwood out of his earnest desire he hath to a thorow Reformation having formerly seen the mischiefs of half Reformations Matth. 13.30 Let both grow together untill the Harvest Heb. 10.22 Let us draw near having our hearts sprinkled from an evill conscience and our bodies washed with pure water Quod si quando obstructi sint veritatis canales vel turbidi fluant hoc est Episcopi Pastores corrupte doceant recurrendum tunc sit ad primam originem traditionem Apostolicam in sacris Scripturis traditam ut inde surgat actus nostri ratio Cypr. Epist ad Pomp. cont Epist Steph. Episc Romani Printed Anno 1644. Being one of those years wherein ANTICHRIST threatned the storming of the CHVRCHES Faults escaped REader I shall desire thee to correct these faults which hinder the sence and so oft as the sense is interrupted to have recourse hereto the Author being for the most part absent could not oversee the Presse so that many faults have escaped full sore against the Authors minde In the I. Part. FOr officers and read offerers and pag. 5. successive for succession pag. 6. terminis convertabiles for termini convertibiles pag. 8. fitter read sifted p. 12. exceeding r. proceeding p. 17. excommunication r. excommunicatum ibid can approve r. canot approve p. 19. for do it r. do it but quaere hereof p. 23. guilded r. guided p. 24. just solemn r. most solemn p. 25. worshipping r. worship p 27. almost r. utmost ibid. worship a glorious r. promote a glorious p. 33. most whereof r. some whereof ibid. In the II. Part. ARe gathered read being gathered pag. 4. thirdly to belong to Christ c. it was a Marginall note and should have come in the answer next thereto in the third place p. 5. from Judaea r. for p. 6. preach r. reach p. 6. the Greek word only signifies read r. so the Greek word c. for Christ r. Cyrus p. 8. for imitation r. initiation p. 9. that in a state r. that were in a state p. 12. verbo ecclesiae baptismo r. vero ecclesiae baptismo in the margent p. 13. for they are r. for there are p. 14. others in infants r. others in future p. 16. baptise destroyes r. baptism destroyes p 17. imitation r. initiation p 18. and sealed r. or sealed p. 19. 5. in the course r. 4. in the course p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. Cothians r. Corinthians p. 26. the Canons r. these Canons p. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 28. maried r. unmaried p. 29. Collegio r. Collegae p. 30. were the r. were then p. 36. suchnesse r. suchnesse of condition p. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39 mark seal r. mark set p. 41. blood of mariage r. bond of mariage p. 44. Esa 16.17 r. Esa 60 17. p. 45. blot out the 2 answer to object the 15. p. 47. which was a mistake through hast Our pertakers r. once pertakers p. 52. over commanded r. once commanded ibid. for alledge r. some alledge p. 53. expresse receiving r. expresse reviving p. 54. the promises r. the premises p. 56. I know most that r. I know many that p. 57. line 26. circumcision of circumcision r. covenant of circumcision p. 61. such a worship r. Masse p. 62. With some mis-spellings and mis-accenting here and there which I desire the favourable Reader to correct THE PREFACE To the READER LEâ—st that proverbe should be turned upon me Prov. 26.17 He that medleth with strife belonging not to him is like one that taketh a Dog by the eare The Reader may understand that I entred not upon this controversie without a sufficient call the which was this There being a Sermon preached at Cranbrooke in Kent by Mr. Francis Cornewell against Paedobaptisme therein was by him asserted that it was an Antichristian Innovation a humane Tradition and that it had neither precept nor example nor yet true deduction from the Word or words to the like effect Divers of the Ministers thereabouts Some whereof were present and heard him being much offended hereat my selfe meane time being silent on both sides agreed together that we should in our private studies examine the question at our next meeting which was within a fortnight bring our collections according as we found it according to which agreement I studying the question at large found that it was a humane Tradition and that it contained more evill in it then ever I could have imagined according to our agreement I brought in my arguments against infants baptisme nothing being brought in the defence thereof the Ministers being hindred through forgetfulnesse and interruption of businesse as they said The Collections being then and there read a Reverend brother stood up in the name of the rest who spake to this Effect That they sought for truth rather then for victory and therfore he desired that the arguments might be left with one of them that so they might be examined whereunto all the rest of the Ministres then and there present did accord the arguments having lyen five weeks and seeing no answer of any kinde given to them I sent for them home and with some additions transcribed them for the Presse I am conscious of mine own inability herein especially in this learned age but partly knowing that it is the Lords manner of working to choose the foolish things of the world to confound the wise and the weake things of the world to confound the mighty and things that are not to bring to nought things that are that all the glory may be his 1 Cor. 27 28. and partly being convinced of the uprightnesse of the cause I maintain being thereunto led by a cleere light though not favoured by times nor accompanied with any temporall ends that I know of
would have said you were Rantized or sprinkled to Moses in the clowde and in the sea and not said Baptised to Moses 2. At that time when the Israelies were Baptised to Moses in the cloud and sâ—a Exod. 14 2â—.22 There were none of those things mentioned Psal 77.17 Neither the clouds powring forth water nor the voice of Thunder and Lightning but Exod. 9.17.18 compared with vers 23.24 There is mention made of all these where there was a very grievous rain together with such Thunder and lightning that the fire ran along upon the ground Therefore that place of Psal 77.17 must have respect to this seventh Plague of Egypt and not to the story of Exod. 14. When they went thorow the sea therefore Pauls words Baptise to Moses cannot signifie to sprinkle but must needs signifie a Metaphoricall Baptisme 3. There 's mention of the clouds going before them and standing behinde them but never of the going of it over their heads much lesse of the raining of the cloud upon them there is not one word of Raine or Thunder in all that chapter The Second Arguments against Baptising Infants 1. Ministers who are Christs commissioners ought to cleave close to their commission But to make Disciples before Baptising is the Ministers Commission Therefore Ministers who are Christs commissioners ought to cleave close hereto The major is undoubted all persons and States confine their commissioners to their commisson The minor viz. that first to make Disciples and after to Baptize is their commission appeares Mat. 28. There are sundry exceptions from this place As first the order of the words is not morall but that though make disciples be here put before baptising yet Mar. 1.4 baptising is put before preaching JOHN did baptise in the wildernessâ— and preach the baptisme of repentance unto remission of sinnes Answ Preaching verse 3. is put before baptising the voice of one crying in the wildernesse prepare ye the way of the Lord. 2. This place is rather to be referred to Christs commission then Christs commission to this and the Geneva notes on the place do so referre this verse Now that the order of the words is morall appears 1. Because it reaches to all nations and to the end of the world 2. Because the same order is observed Mark 16.16 3. It is Christs last commission now in commissions there is a punctuall command not only what shal be done but also the manner of doing 4. It s absurd to think a man can be baptised before he be preached unto for so he shall be baptised into he knowes not what 2. Exception Iohn Baptist did baptise before this commission was given John 1.26 and so did Christs disciplâ—s John 4.2 therefore this was not the commission but an enlargement thereof Ans We only find the practise before we find not any commission for the practise VVe are not to take notice of vvhat unvvâ—itten vvord Christ spake which we know not of but of what he hath left us in â—â—citing and in that practise we finde onely believers and repentants baptised not infants 2. It s like Christ gave them a commission by word of mouth for what they did but this is the churches commission by writing to the end of the world 3. If this were the enlargement of their commission show us where the commission it self is the Word is silent concerning any such thing Either this is our commission from Christ or else we have nothing but bare example yea we know nothing about the form of baptisme to baptise in the name of the Father Sonne and Hoâ—y Ghost but from this place 3. Exception There is difference betwixt a church gathering and a church gathered though Faith was to go before Baptisme then in the gathering of churches people comming then out of Heathenisme yet is not so required now churches are gathered Answ Then there must be either an exception from the commission or a limitation of it that this my commission shall last till churches be gathered and no longer 3. Or a dispensation with it as if Christ should say I gave you a commission to make Disciples and Baptise but now I dispense with it Or 4. an institution besides it as if Christ would say I gave you such a commission formerly but now here is a new institution the churches being gathered the old is out of date But Christ sayes no such thing 2. Christ intends no difference twixt churches gathering and gathered for the commission reaches to the worlds end lo I am present with you to the end of the world 3. The Apostle cuts off all such difFerence Gal. 3.27 As many as were baptised into CHRIST that is into the name doctrine and profession of Christ had put on CHRIST which both excludes infants and showes there was no difference twixt churches gathering and gathered 4. Give an example of any one baptized in a gathered church without faith The Scripture is silent herein 5. Our Saviour names faith as an universâ—ll preceding requisite for all that are baptised Mark 16.16 Preach the Gospell to every creature whosoever beleeveth c. cutting of all distinctions of churches gathering and gathered 6. When Chrâ—st was 40. dayes on earth after his resurrection and spake of things concerning Gods Kingdome Acts. 1.3 strange he should not speah one tittle hereof strange Christ should set down such a generall rule and speak of no exception and yet mean one 4. Exception The commission is make disciples all nations baptising them but infants are capable of being made disciples Mr. M. pa 4. 39. But infaâ—ts belong to Christ therefore they may be disciples For first to belong to Christ and to be a disciple of Christ is all one Mat. 10.42 compared with Mar. 9.41 Secondly Acts 15 10. All they upon whose necks the false teachers would have put the yoke of circumcision are called disciples but they would have put this yoke upon infants as well as others therefore infants are disciples Thirdly to belong to Christ and to be a discâ—ple are not all one for the ore may be in present the other in possibility It s true in grown and converted disciples not in infants Answ To the former infants belong to Christ not in respect of visible constitution but in respect of misticall union and not all but only elect infants 2. Christ speaks not of infants but of disciplâ—s grown up Mat. 10.42 Mar. 9.41 and these he makes all one with belonging to Christ though he call them little ones it s because they are little in their own apprehension For that Acts 15.10 the false teachers did not go about to put a yoke upon the neck of infants but only on the brethren as appears vers 1. Certain mene came down from Iudea taught the Brethren and said except Yee not infants be circumcised after the manner of Moses you cannot be saved 2. Though infants might be sensible of pain yet could they not be sensible of a yoke onely the
Ghost from his mothers wombe Answ I answer with Augustine neither do I countenance that which is done in Iohn nor thence do I fasten a rule what should be thought of infants Mirabiliâ—â— yea I do wonderfully or miraculously publish â—hat in him because I finde it not in others Aug. Epist 57. 2. Had we any extraordinary testimony by an Angel that this or that infant were filled with the holy Ghost from the womb then should we incline the more to baptise them Thirdly all that can be deduced hence is that there is power in God to give the holy Ghost to an infant in a miraculous way yet doth it not appear that Iohn was filled with the holy Ghost by beleeving That he was filled with the holy Ghost from the womb is certain because the word sets it down but for the manner how this was done is uncertain because the word sets it not down We may as well reason that because Enoch and Eliah were translated into heaven other men are so to 3. Object We cannot except any from having faith therefore we baptise all Answ First we except against all from having faith in their infancy because they have not so much as understanding now faith is as well an act of the understanding as of the will 2. In dispensation of this ordinance we must have ground of accepting persons as fit subjects before we can dispence it Acts 8.38 which cannot in an ordinary way be affirmed of infants 3. It appears that all infants wants faith For the proof whereof Downes on Iustâ—fâ—cation I will give sundry reasons published long ago by a Divine not interested in this cause who ex professo took upon him to handle this question 1 They have no knowledge of good nor evill Deut. 1.39 Cannot discern betwâ—xt the right hand and left Jon. 4.11 How then can they understand those things that are above the pitch of nature 2 The dislike that infants have at baptisme testified by their crying and other motion of body had they actuall faith they would endure all with much patience but if in doing so they go against their knowledge the Sacrament is so far from benefitting of them that by their reluctation they contract a further guilt 3 If they have faith why are they not after the imitation by baptisme forthwith adâ—itted to the Lords Supper As they were from Augustines time to the times of Lâ—dovious Pitts and Lotharius a matter of 600 years nay why are they not rather admitted then those of riper years for infants â—ave not so much as evill thoughts in them 4 Because not so much as any one of them among so many millions as havâ— been in the world when he commeth to riper years giveth any testimony of his faith till he be further taught and instructed If a childe born of christian parents and entered into a visible Church by baptisme shall yet while he is in his tender years fall into the hands of Turkes as many thousand have done the whole band of Janizaries as some say consists of no other doth he not readily receive that religion which is first instild into him without dreaming of the Cristian faith Which yet how it should be having from his first infancie been seasoned and sanctified in the Christian faith cannot easily be conceived or imagined 5 Do all that have received faith in infancy lose it again when they come to be of more years It seemeth so if they received it for otherwise why are they put to their catechisme and taught the Elements of faith again But this were a strange course For how should they lose it unlesse perhaps God secretly steale that from them which in time past he gave them which to say is very derogatory to the bounty of God who never withdrawes favour once given untill man by abusing of it have deserved to lose it Not losing it therefore and yet learning it when they come to yeares of capacitie it is a plain argument they never received it in their infancy 6 All habits whether acquired by custome or infused from above make a man more apt and prone unto their proper actions For example whosoever is possessed of the vertues of Justice Temperance Liberality Fortitude will readily do justly temperately liberally valiantly it being the nature of habits to make easie their actions Are now the children of Christians when they come first to bee instructed are more capable of Christian Relgion or more inclineable to holy actions then the children of Infidels experience tells they are not but are as wax indifferently flexible any way It s absurde therefore and void of reason to place in infants the habit of faith which yet inclines them no more to the acts of faith then those that are without it â—om 10. â— 7. Faith comes by hearing but infants hear not neither by the eare nor by any other way proportionable thereto or if they do they understand not what they heare for did they understand I prâ—sume they would hearken more attentively unto what is said then we see they do Wherefore not hearing neither do they beleeve If you say they beleeve by an inward hearing then is that faith wrought either by ordinary or extraordinarie meanes not by extraordinary meanes for it is done every day and hour by ordinary therefore If so then have we a double manner of working faith and both of them ordinary the one by inward hearing in infants onely the other by inward and outward also in those that are adult which is a meere noveltie in the church of God haec ille To conclude the point August contra Donatisas l 4. c. 24. saith Baptised infants cannot as yet believe with the heart unto righteousnesse and confesse with the mouth unto Salvation Also Chemnic Deer Conc. Trid. pars 2. exam Can. 13. p. 89. saith I truely that love simplicity do not understad nor can unfold after what manner that infants that are baptized do beleeve Object But though infants have not actuall faith yet they have Seminall faith Answ This is a vaine distinction For 1. There is but one faith Epes 4. consisting in taking and relying on Christ if we understand justifying faith and one profession of faith which metonimically is called faith and goeth currant for saith in all Ecclesiasticall Dispensations when the profession of life condemnes not the profession of words 1 Pet. 23. Borne again of immortall seed 2. There can be no such thing as Seminall faith in infants because the first feed of faith is illumination of which infants are not capable because voide of understanding This word Seminall doth merely delude men by the Metaphoricall acception to make men think there is a phisickall grouth of faith as in seeds of vegitive bodies when they are sowen when the growth is Metaphisicall and onely in reasonable soules who are fit subjects thereof Objâ—ct But if infants have not faith how can they please God and how are they saved Heb.
ancientest father Extant that I know of who was not Spurious Yet is it never mentioned in his genuine workes though he oft speake of Baptisme indeed in the suppositious book which is called Quaestions Responsiones ad Orthadoxos it is once mentioned in these words If infants dying have neither praise nor blame by their workes what difference in the Resurrection betwixt them that have been Baptizâ—d of some and have done nothing and those that are not Baptized and likâ—wise have done nothing to which the answer given is The Baptized obtainâ— the go d things that come by Baptisme the others not moreover they are worthy of the good things that come by Baptisme by their faith thâ—t offers them to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For answer the whole book though it go under Juâ—tins name is forgâ—d as apâ—ares by the 16. and 17. questions also 139 14â— Where he hath thâ—â—e words subsistences Persons Trinity Vnity which Sâ—ulptotus in Anaâ—â— Iustini cap. 11. Saith he was ignorant of in his former writings and the Church of God was necessitated long after to use these words moreover Sculptetus addes these words I thinke no man will doubt that this treatise hath crept iâ—to the number of Justins writings for quâ—st 112. The angell that spake to Jacob and Moses is said to be a created angell but in the disputation with Tripho the Jew which is confest to be his owne that angell is said to be the Son of God again in the 82. and 86. questions Origen is cited for the exposition of certain Hebrew names when he lived a matter of 80. yeers after Justine So question 127. the Manichees are cited who sprung not up till 130. yeers after Justine so quest 75. that the soules are kept in places worthy of them till the day of the resurrection how doth it argee with those things which the true Justine writeâ— in his Oration to the Greeks viz. The soul being fred from evills goes to him that made it there are other reasons to be seen in Sculptâ—tus against this book 2. In this pâ—int of infants baptisme this place of Iustine is contrary to that which the true Istine writes in his Second apologie for the christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Emeperour Antoninus where he saith whosoever are perswaded and beleeve those things to be true which are delivered and spoken of us and receive that they can so live they are brought of us where there is water and are washed in the Name of the Father and Lord of all things and our Saviour Iesus christ and the Holy Spirit pag. 73. Editio Commelini This book by all mens confâ—ssion was his own for which he suffâ—red death also pag 76. He saith moreover We after this wâ—shing do bring the beleever now joyned to us to the brethren as they are called where they are gathered togâ—ther to Common Prayers and supplications both for themselves and the party Baptised or inlightened and for all others and marke it in this Apologie he sets down the practise of the Church both for word prayer and Administration of the Sacraments and that ex Professo This is all that I can finde upon a diligent search for Baptising infants in Iustine Maâ— so thaâ— it was not in the world in his time and but once named in one book which most falfâ—ly is attributed to him and the contrary practise we see in the true writings of Iustinâ— and this that I have spoken I challenge any man to gainsaiy if he can And therefore I wonder how Mr. M. can use such a confident assertion as he doth when he saith this priviledge of baptizing of such infants Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards and for the confirmation hereof he brings a quotaâ—â— out of this spurious Book falsely attributed to Iustine Martyr quest 56. the vanitie of which Book I have sufficiently proved We shall desire him or any other to prove if he can that in any place of Iustine Martyrs genuine Works there is so much as the name of Infants Baptisme much lesse the thing I suppose he may as soon find a Dolphin in the woods as finde any such thing Yea we shall desire him or any other if they can to prove insuâ—ts baptisme out of Iustone Martyr Ireniaeus Origen Clemens Alexandrirus or Tertullian which are the fathers next to the Apostles For the following Fathers we do not regard their authoritie in this point as being farre off from the Apostles times I suppose it will trouble any man to finde so much as the name much lesse the thing Save that Origen calls it a tradition in Rom. 6. his words are The church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of divine mysteries were committed knew that there were in all the natural filth of sin which ought to be abolished by water the spirit whether this tradition of infants baptisme washing away the naturall filth of sin be to be conjoyned in equality of power with those traditions the Apostle mentions 2 Thes 2.13 I appeal to Mr. M. Mr M pag. 4 his own conscience Besides why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Ordinances 1 Cor. 11.2 should be here translated Traditions I see not the word being in every tittle the same it ought to have been translated Ordinances here as well as there Such ordinances of the Word as the Apostle in his preaching as well as his writing had set them in of these he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold these ordinances with all your power these kind of reasonings do not edifie but make way for the Popish delusions of written and unwritten word And whereas M. M. addes pag. 4. that Origen calles it a tradition received from the Apostles I answer many things are falsly attributed to the Apostles as the Apostles Creed and that Book called Canones Apostolorum neither of which Luke mentions in the Acts of the Apostles no more then he doth this tradition of baptising infants â—sidore as Gratian cites him Dist 16. saith the canons were made by hereticks and put out under the Apostles name And indeed there are many things in them quite contrary to the Apostle doctrine O siaâ—dâ—r saith l. 3. c. 3. It s certain these canons were not composed by Christs Apostles Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles So CLEMENS ALEXANDRINVS We being dipt are inlightned we being inlightned are adopted for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—c Pedaâ—oâ— lâ—b 1. â—ap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we being adopted are made perfect being perfect we are made immortall And then he addes this work meaning Baptisme is called diversty viz. 1. a washing whereby we wipe away our sins 2. Grace whereby the punishments due to our sins are forgiven
Supper no expresse command for rhe celebration of a weekly Sabboth Answ First that woemen received the Lords Supper appeares 1. From example Act. 1.14 where the Virgin Mary and other women were gathered together and these women together with the rest of the disciples were altogether in one place and so Peter preacheth cap. 2. 1. v. 42. they continued stedfastly in the Apostles doctrine and fellowship and breaking of bread and in prayers v. 44. It s expressely said that all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himselfe and so let him eat the Greek word signifies a man and a woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the commune â—ender as appeares 1 Tim. 2.4.5 there is one Mediatour betwixt God â—nd man and woman there is the same word used Gal 4.28 there is neiâ—her male nor female but ye are all one in Christ 3 It appeares from reason there is one and the same communion in baptisme and in the Supper now women were baptized Acts. 8 12. They were baptized both men and women therefore they also recived the Lords Supper Mr. M. Ib d. 2. There is no expresse command for the celebration of a weekely Sabbath Answ 1. If their be no command there is no observation due Mat. 28.20 Teaching them to observe all things that I have commanded you if there be no command there is no observation due 2. But the Sabbath is commanded indeterminately in the fourth commandment which commands us to observe the day of Gods rest Now being the first day of the weeke is the day of Gods rest we observe it though not in such a way as the Jewes were wont to observe their sabbath because no command can be brought to affix the rest of the Jewish sabbath on the Christian Lords day yet in such a way we from the command observe it that in it we may have communion with God in prayer and hearing and receiving the Supper meditation workes of charity c. We should desire in the bowels of Christ and bond of love passing by what hard speeches we finde in your writings not to render us odious to our godly and wise Senators and other friends by calumneyes and false reports which we hope are no wayes of your inventing but yet through too much credulity of your receiving in as much as we finde the same in sundry of your printed bookes Mr. M. â—b d. For those other exceptions as first that there is no expresse receiving of the Lawes concerning the forbidding degrees of marriage Answ Yes there is not onely a prohibition of having ones fathers wife 1 Cor. 5.1 But also of having one brothers wife Mark 6.18 Iohn told Herod it was not lawfull to have his brother Philips wife Mat. 14.3 Now these incestuous relations having no other prohibition then those other mentioned Levit. 18. The same commandment that forbids the one doth also forbid the other Mr. M. â—b d. So when it s alledged there is no expresse command against Poligamy in the new Testament the contrary appeares Mat. 29.5 They twain shall be one flesh 1 Cor. 7.39 If her husband be dead she is at liberty to marry to whom she will onely in the Lord she is free to marry to another but not till her husband be dead Rom. 7.3.4 If while her husband liveth she be married to another man she shall be called an adultresse 1 Tim. 3.12 The deacon must be the husband of one wife by which is condemned the taking of more wives at once not second marriages Mr. M. Ib. So it s alledged that there is no command nor example that the children of those that are beleevers should be baptized when they are growne men Answ It s true if they be onely growne men there is no command nor nor example to baptize them but if they beleeve there is Mark 16.16 Whosoever beleeveth and is baptized c. also Mat. 28.19 all are to bee baptized that are made disciples if the children of unbeleevers are to be baptized when they are growne up and are beleevers then surely the beleeving children of beleevers cannot be excluded Object 23. The denying infants baptisme is contrary to the practise of all the Churches and casts an aspertion upon them Answ 1 I have heard otherwise that there are Churches in Transilvania and Holland that so practise 2 We finde the History of the Acts of the Apostles and the first 300. yeers well nigh if not altogether cleere for us as hath been shewed before 3 All the Churches erred for many 100. yeers since the times of the Antichristian apostacie not onely in smaller matters as about Church orderer but in point of the masse justification by works transubstantiation judge of the faith c. In receiving infants to the Lords Supper for 600. yeers together as was showen before Apoc. 13.3 and all the world wondred after the beast 4 They have I supposed erred I meane the Protestant consisting of Lutheran and Calvinian Churches in the particulars since the reformation which I should be loth to risse but that onely the matter comes in competition with Gods glory 1 In retaining the baptisme which they had from the hands of Popish priests in the time of the deep abomination which they could never retain without acknowledging the Romish Church to be a true Church and their priesthood to be true and their ministers to be the ministers of Jesus Christ 2 They erred in that the elders of the Churches received all sorts of persons to baptisme upon a supposed covenant holinesse derived from the parents which were Idolaters in the grossest Idolatry for many a hundred yeers 3. In that elders members and the whole Church as they are called did agree that the Church should be divided by parishes making cohabitation or dwelling together in such a parish a sufficient inrightment to Church priviledges till the other day almost the independent Churches though improperly so called began to espie out this abomination 4 They have all erred in a wrong matter in that they have taken the whole profane world that lyes in wickednesse into them and made wicked men that are strangers from God hereby to dreame of a communion with him and them till the other day this abomination began to be discovered 5 They have erred in the continuation of Episcopacy for so many 100 yeers though in some places the name is now changed into Superintendency 6 I will speake little of the mutuall invectives of the Lutherans against the Calvinists and of these against the Lutherans even in the publike assemblies yet could I never read of any of the ministers censured for this great violation of charity nor of the power of compulsion which hath been given to the civill magistrate over consciences whereby the weaker party have been compelled to see with the stronger parties eyes and to subscribe to their conclusions the promises whereof they never
heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanchâ— from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Thoâ—ndiâ—e of the primitâ—v govâ—â—nment of câ—uâ—câ—es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apostâ—licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A â—brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants
Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which commeâ—h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the belâ—ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because