manifest their visibilitie of membership in the Church of Christ which thing maketh greatly for the confirmation of the strength of their Parents for the present and their future comfort afterwards that as they are by nature so filthy and loathsome in the sight of God so the Lord hath in the blood of Jesus Christ whereof the water in Baptisme is a sign and seal provided a laver to wash and clense them in even the laver of regeneration which as Saint Paul cals it Tit. 3.5 yea a fountain opened as the Prophet speaks Zach. 13.1 for sin and for uncleannesse sufficient to clense them of all this filthinesse and corruption of their nature But here perchance may some object Obj. If Baptisme be so necessary what ground or precept have you for it out of Gods word Ans I answer this will appear unto us Mat. 28.19 where Christ commands his Disciples and in them all Ministers successively unto the end of the world to go and disciple all nations Baptizing them in the name of the Father and of the Son and of the Holy Ghost which words of our saviour are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make Disciples which is by by being admitted into Christs School their parents giving their names to Christ both for themselves and their families And in Christs precept teaching doth not go before but follow baptizing ver 20. teaching them to observe all things c. which is punctually observed in the children of the faithfull who after they are baptized when they come to years of discretion are taught to observe all things whatsoever Christ hath commanded Obj. Though this be the command of Christ for the institution of Baptisme yet there is not one word of Infants nor any command giving for baptizing them Ans I answer a thing may be said to be commanded in Scripture two waies 1. Literally Syllabically terminis terminantibus in expresse termes 2. Implicitely by way of implication by good consequence though in the former sense Infant-Baptisme is not commanded yet in the latter it appears to be by promises proportions example and considerations of the like grounds and causes comparing Scripture with Scripture and look what can be thus proved is as strong and valid as though it were commanded in so many syllables and letters What command is there for women to partake of the Lords supper yet the proportion of the Lords Supper with the Passeover makes it lawfull What expresse command is there for a Sabbath in the new Testament yet by consequential grounds it doth appear to be so The least filings of gold is gold as well as the whole tag so whatsoever is drawn out of Scripture by just consequence and deduction is as well the word of God as that which is an expresse commandement or example in Scripture Tombes exam p. 110. 111. yea a learned Anabaptist doth confesse that a command by way of implication is equivalent to a command Now that Infants are thus included will appear in the word Nations and Them whereof Infants being an essential part without whom a Nation cannnot subsist are inclusively and collectively under the comprise of Christs command Yea 1 Cor. 10.1 2. to the 7th there you shall find a clear place à Typo ad veritatem from the type to the truth from the signes in the Law to the thing signified in the Gospel Aug. in Johan tract 26. sacramenta illa fuerunt in signis diversa in rebus quae significabantur paria that Infants are to be baptized For saies the Apostle all our Fathers were under the cloud and all passed through the sea and were baptized unto Moses in the cloud and in the Sea c. which cloud and seawere types of our baptism and did shadow it out unto us and by this all is meant all our Fathers which synechdochically is to be understood of all the people of Israel both young old men women and children they all were baptized unto Moses 1. under the conduct or guidance of Moses or into the Doctrine or law of Moses even the children as well as the parents as will appear Exod. 12.37 for we cannot imagine them so unnatural as to leave their children behind them in the wildernesse so that it appears plainly their Baptisme being the same in substance and signification as ours was that even children by name are within the compasse of Christs command Obj. How can such be baptized that are not capable of baptism who have not understanding to know any benefit by it Ans There is a two-fold incapacitie 1. Total Capaces sunt spiritus fidei per quem animos accipiunt esse spirituale ac supernaturale e. as in stocks and stones which have no life nor reasonable soul for the spirit to work upon as Infants have 2. Partial or a proximate incapacitie which are in Infants who though for the present are uncapable of actual faith and repentance yet not of the principal and root of both as they have in them a principal and root of reason though for the present they cannot act it Besides they are capable of Baptism as well as Circumcision under the law since they are meerly passive in both For what is circumcision but the same in substance with baptisme which the Apostle calls the seal of righteousnesse which is by faith Shall then the Gospel put them in a worse condition then they were before this were to abridge the mercie of Christ and draw it into a narrower compasse then he intended who to shew his mercy to Infants did take them into his armes and blessed them Mark 10.14 If then they were capable of blessing when they were not able to go but must be brought to Christ being such as of whom peculiarly the Kingdome of God consists Mat. 10.6 What then hinders but that they may be capable of the early charitie of the Church in bringing and admitting them to baptisme though they doe not understand the vow and receive benefit and advantage by partaking of it and rather when it is remembered that Christ baptized not at all and so thought not to baptize these did yet afford the ceremonie to them and in the antient Church was preparatorie and antecedent to baptisme viz. imposition of hands and blessing them which they being capable of shews them to be in as great a capacity of baptisme it being a passive ordinance when the person baptized is a meer patient as in the case of circumcision But to admit all further objections for the clearing of this truth it being already manifest from the capacity of Infants and the command of Christ it is sufficient to justifie the practise of Apostolicall Ministers in the advancement of this Ordinance for the good of them If any desire to be further satisfied hee may confer with the learned worthies of these times as Reverend Featly Reverend Baxter learned Hamond who have so clear'd this truth
Saint Paul saies as much Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing And 2 Cor. 3.5 We are not sufficient of our selves to think any thing as of our selves but our suffiencie is of God The reasons of which Doctrine are these R. 1. Because of that guilt which Infants stand in Adam In whom saith the Apostle Rom. 5.12 for so is that place rendred all have sinned For Adam was not then as one particular person but as the Common stock and root of all mankind Whereupon by this sin all his posterity which had been in sin as in the root becomes equally sinfull Hence is that of our Saviour Mat. 7.18 A corrupt tree cannot bring forth good â—ruit And he gives the reason Ioh. 3.6 Because that which is born of the flesh is flesh that is of the corrupt Parents is sinfull which is Jobs meaning where he saith no man can beget a child that is clean from sin himself being unclean This treason committed by Adam runs through the whole blood this leaven infecteth the whole lump this poison is diffused into all mankind And since it comes to passe that man is disabled from acting that which is good For wee know that water can rise no higher then the Fountain is Nature will give it leave to go no higher the fire giveth heat onely within a certain compasse and distance and no farther Nothing can work beyond the sphere of its own reach and activity So it is impossible to corrupt nature to elevate it self to supernaturall grace or to do any action preparing bending or inclining the will to it For as water being cold by nature cannot be made hot until an higher principle be first insused into it no more can mere nature do any thing tending to saving grace untill it be raised up by an higher influence For the guilt of Adams offence lies heavie upon all his posterity so that there being not left strength in them as of themselves to remove it it disables them from either thinking or acting any thing that is good and though they may be Saints yet in their Infancy are not freed from sin and therefore the state of infancy it selfe hath been severely punished as appears 1 Sam. 15.3 God commanded Saul to slay the very Infants and Sucklings of the Amalekites and forbad to spare or shew pitty unto any of them And Psalms 137.9 the Lord pronounceth him happy that shall take the little ones of the Babylonians and dash out their brains against the stones And Gen. 19.25 we shall find that in the destruction of Sodom none of the inhabitants were spared no not the Infants and sucklings but God rained down fire and brimstone upon them The like you shal find Numb 16 27. where from the Tabernacle it is said that Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sons and their little children all which were swallowed up by the earth ver 32. as Moses said and so went down quick into the pit Now there can be no punishment inflicted but where sin is presupposed neither can there be any sin in Infants thought on but what is originally in their natures and therefore to cleer the justice of God in punishing the Doctrine of the Text is evident that being originally sinful they suffer most justly by the hand of God Obj. But these be most lewd men and God forbid but that there should be a difference betwixt them and the godly Ans The Infant of the best Christian is by nature no better then the infant of a Sodomite as appears Ephes 2.3 and the sin those Infants was guilty of was the cause why God did thus deal with them for Rom. 5.12 God is no respecter of persons and therefore hates sin as well in them as in us for hath not the infants of Gods own people been born fools natural or deaf or blind as we may see John 9.1 hath not many of them been smitten with many and grievous and strange diseases as Davids child was 2 Sam. 12.15 And what is this but a witnessing of Gods wrath against them as well as others for how can a most pure God love any thing that is polluted This is contrary to his nature whose pure eyes cannot behold iniquity and therefore it is as easie for light and darknesse to agree together as the most pure Creator and impure creature to love each other This I speak not to abridge Gods mercy how in his favour he may look upon Infants in his Son but how God in himselfe may behold them in their original sin being children of wrath and so may become the fit objects of his wrath to be severely punished with their Parents 2ly Because of that filth which is conveyed from their Parents unto them And therefore by Isa 48.8 are said to be transgressors from the womb whose hearts are evil from their very youth Gen. 8.11 Hence is that of Ambrose who is just in the sight of God whereas an Infant of a day old cannot be clear from sin every thing that is born carrieth with it the nature of that which bare it as touching the substance and accidents proper to that speciall kind But we are all born of corrupt and guilty parents hence by nature in our birth we draw their guilt and corruption and by this means we have the spawn and seed of all sin within us so that every imagination becomes evil only evil and continually evil Gen. 6.6 as God himselfe sets us out in our natural condition Ob. The 1 Cor. 7.14 the children of the faithful are said to be holy therefore without Original sin and pollution Ans They have not this Holiness from carnal propagation for it is said Rom. 9.11.13 when they had neither done good nor evil I have loved Jacob and hated Esau But they are said to be holy in respect of the external fellowship of the Church that is to say they are to be accounted members of that body the Church whereof Christ is the head and so also for the chosen and sanctified of God which place doth not any way infringe or prejudice this truth for the natures of the best mens children are sinful though their persons in respect of the external fellowship of the Church be reputed holy therefore Parents by nature derive not unto their posteritie righteousness which is freely imputed but unrighteousnesse and damnation unto which themselves by nature are subject and the reason is this because their posteritie are not born of them according to grace but according to nature neither is grace and justification tyed to carnal propagation but to the most free election of God so that though Infants be by the Apostle said to be holy yet it is not to be understood in respect of their natures for that appears to be sinful and filthy but in regard of that stipulation and covenant which is made between God and the faithful
MANS INBRED MALADY OR The Doctrine of Original Sin maintained As also the necessity of Infants Baptism By GEORGE BURCHES B. D. late Rector of Wood-Church in Cheshire Eph. 4.14 Henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive Arausian Concil 2. c. 2. Si quis soli Adae praevaricationem suam non ejus propagini asserit nocuisse c. anathema London Printed by W. Wilson and are to be sold by Thomas Johnson at the Golden Key in Saint Paul's Church-yard 1655. TO HIS HIGHNES OLIVER Lord Protector of England Scotland and Ireland G. B. wisheth Eternall Honor and Happinesse MY LORD IT is observable in the Catalogue of antient worthies that such were accounted most eminent that arriving at the highest pitch of Honor did prove most humble Hence that famous Emperor Theodosius esteemed it a greater Honor to be called membrum Ecclesiae then to bee stiled Caput Imperij The servant of the Church then the Soveraign of an Empire Humility is that Grace that Eternizes the fame of all Gods worthies Hence Joshuah David and others are renowned for ever as most Eminent in fighting the Battels of the Great God whose undertakings were Crown'd with the greatest successe for the advancement of the Cause of God With no lesse Honor and successe hath it pleased the Almighty to own your Highnesses proceedings by many signall deliverances in Crowning your Highnesse endeavours with so many renowned Victories Upon whose Gracious temper I have presumed to present my weak endeavours which containes that subject which King David himselfe thought necessary to be searcht into And being the practise of so Holy a man as David I hope may prove acceptable to your Highnesse into whose Clemencie and goodnesse I cast my selfe and all at your mercifull Interpretation which if I were not in some measure assured of the place where these labours had their Birth should have been the place of their Buriall neither should they have gone any further then those walls wherein they were Enclosed and so have breathed forth their last where they had their first Being Presuming therefore on your Highnesse who is not onely the Patron but Protector of the Truth I shelter my poor labours under the wings of your Protection desiring a favourable construction and rest The least and unworthiest of yours and the Churches servants G. BURCHES To the Reader IT is not the thirst of Vain glory that makes me run the hazzard of the worlds censure neither am I fearfull of those venemous reproaches which either malice or ignorance can lay unto my charge in expressing my labours to the publick view Quiquid recipitur recipitur ad modum recipientis I very well know Sermons and Trastates have their Dooms partly according to the capacities partly according to the affections of the Readers and Hearers Hence though some applauded Christ and said he was a good man others derided him and said he deceived the people It s no strange thing in this latter Age of the world to hear and see the most bitter invectives of malicious tongues spit out to blemish the most innocent persons Ne cibus ipse juvat morsu fundatus aceti Mar. Epigr. The breath of Hatred turne the most wholesome food into poyson and where the Bees the Saints of God gather Honey the most hurtfull creatures malicious persons conveigh all into poyson and become banefull too These like Lamia that Witch in the Fable whom Plutarch mentions put on their eyes when they go abroad are Eagle-sighted in condemning their brethren but lay them aside when they come home Sentiant dicant quid velint dum mea me conscientia non accusat coram Deo Aug. blind in perceiving their own faults For my own part I passe not the Worlds censure so long as I keep the peace of a good Conscience neither will I censure any that unjustly lies at my repuâ—e but rather will endeavour to requite their malice with forgivenesse who one day may be made sensible of their own folly And therefore all that I wâ—ll say unto the Reader shall be this If thou provest judicious and learned I respect and love thee If Criticall and but simple I slight thee If malicious and hateful I pitty thee If pious and charitable I prize and honor thee If Factious and Heretical I have here prescribed a remedie to cure the Crotchets and whimsies of thy brain and so farewell Errata PAge 11. l. 19. r. excellent p. 22. l. 14. dele a. p. 25. l. 7. r. any one man p. 30. l. 10. r. whole race p. 37 l. 23. r. that Adam p. 56. l. 4. r. that is and dele p. 76. l. 3. r. given p. 85. l. 7. r. their for the. p. 81. l. 20. for and r. which p. 82. l. 8. r. omit p. 98. l. 14. r. Be not like hills the higher the barrenner but like unto Diamonds the bigger the better The Doctrine of Originall sinne maintained Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me THis Psalm conteines a relation of the Royall Prophets recovery out of those foul and damnable sinns of Murther and Adultery And it is an exact description of Mans misery and Gods mercy shewing that as the one abounds the other superabounds both exemplified in and upon the person of David evidently manifesting and declaring that as sin had abounded by him so the Grace of God unto him and the power of Grace within him had abounded much more And it may be divided into six parts and reduced into six principall heads which may be called the degrees of true Conversion and Regeneration 1. The first means of Conversion is the Grace of God reproving the sinner for his iniquity and recalling him to repentance by the Ministry of the Prophets the Preachers of his word contained in the Title of the Psalm To him that excelleth 2. The power of Faith signified by the Prophets submission thereunto in the first and second verses Have mercy upon my O Lord and teaching us that when we are reproved and convicted of sin by the preaching of the Law not to wax furious and discontent through impatience or despair but in meeknesse and humility to seeke unto the Phycsiian and humbly to present our selves at the feet of Gods mercy 3. The Prophets ingenuous acknowledgement of the heinousnesse and hatefulnesse of his sin ver 3 4. For I acknowledge my transgression and my sin is ever before me 4. Contrition which is a curious search and enquiry that he made into the ground and nature of his sin ver 5. 5. Hence the Prophet proceeds to the procuring of the remedy or the Application of the medicine which is the blood of Christ ver 7. Purge me with Hysop and I shall be cleansed c. 6. The perfection of Regeneration which by some is called