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
signes three others which though not essentiall primarily yet so necessary that I cannot see how a Church can subsist without them 1 Profession when any man would joyne to a Church let him shew his right to the holy things of God by profession So the Eunuch Acts 8.38 1 Pet. 3.17 be ready to give an answer to every one that askes you a reason of the hope in you if to evâ—ry one then much more to those persons with whom you desire to remaine in Church-communion Rom. 10.10 with the heart man beleeves unto righteousnes and with the tongue confession is made to salvation Iohn lookt for this confession or profession before he would baptize them Mat. 3.6 they were baptized of Iohn in Iordan confessing their sins the Ephesians Acts 19.19 many that beleeved came and confessâ—d and shâ—wed their deeds As faith makes us members of the Catholick so the profession hereof concurâ—es to make us members of the visible Church now whether this profâ—ssion be before the Elders for the Eunuch onely profest before Philip so the Elders may relate what professions have been made which I think expedient in respect of womens bashfulnesse and the weaknesse of expressions in some though otherwise godly or whether it be done before the whole Church is not much materiall christians must not onely look to lawfulnesse but to expedienâ—ie in respect of the times and places where we live 1 Cor. 6.12 and for christiâ—ns let them not be ashamed to profâ—sse their faith and confesse their sins in this way seeing Christ cals himself the High Priest of their profession or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—onfession Heb. 3.1 also cap 4.14 Seeing we have a great High Priest that is entred â—nto tâ—e heavens Jesus the Son of God let us hold fast our profâ—ssi n or confession what professioâ— truly that which we have ever held from the hour of our baptisme 2 Ministry the church of Colosse had Epaphras and some think besides Arâ—hiâ—â—as the chu câ— of Philippi Epaphroditus all the seven churches had their severall Angels the Holy Ghost makes them overseers over the flock Acts 20 28. For the calling of the Ministery see Acts 6 2 4. Heb. 13.7 Paul cals it a diâ—tinct Office 1 Tim. 3.1 If a man desire the Office of an overseer or Bishop for they are both one in the Greek he desireth a good work Also vers 2 3 4 5 6. he sets down sundry qualifications of an overseer So doth he Titus 1.6 7 8. I will not derogate from Prophesie but that some wise and sober minded men may now and then prophesie thaâ— in case of need the churches may have continuall supply but let men elevate prophesie as high as they please and degrade ministry as low as they please yet I fear me I shall prophesie too truly in saying the downfall of ministry will be a speedy presage of the ruine of the churches Obiect But if the Ministry be a note of the church then when the ministry dies the c urch should die Answ We must distinguish betwixt a Minister and the ministry the Ministers may dye hundreds one after another and yet the ministry remain by the supply of others It s good to walke in a mean betwixt Presbiteriall and popular ingrossement and I hope upon triall it will be found to accord with the word Nor is that lightly to be past over that sending of Ministers is the highest foregoing requisites of faith and prayer the inseperable adjuncts of all true members of churches so far as man can judge Rom. 10.14.15 How shall they hear without a Preacher And how shall they preach except they be sent Aâ— it is written How beautifull are the feet of them that preach the Gospell of Peace No sending of Preachers no preaching no preaching no hearing no hearing no believing no believing no prayer no prayer no salvation By which gradation it appeares it is exceeding necessary to salvation to have a sent Ministry and in vain is reformation where not onely matter but also persons for ministry is wanting Qâ—â—st What is requisite to right sending Answ 1. Something from God As first gifts of learning memory knowledge of the Scriptures ability to divide the word and to preach seasonable truths Christ ascending to receive and to give gifts to and for the Ministry Psal 68.28 compared with Ephes 4.8 We cannot think him a Minister that wants these this is absolutely necessary 2 If it may be also let him be a man of a gracious spirit for though it were granted that a wicked man might convert and build up yet can there not be like blessing expected from those who preach out of other mens â—eeâ—lings as from those who preach out of their own experience 2 Something from men As first Election of the people Acts 14.23 And when they had ordaineâ— them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie every church as it is translated but according to the church which is an ordinary Graecisme and Latinisme Thâ— Oratour saith Faciam secundum te I will do it according to thy minde so they ordained them elders according to the Church that is according to the minde wilâ— of the Church the force of church Election lyes not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Grammaticall construction can agree with no other then Paul anâ— Barnabas vers 22. and was onely their act but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ordination that the Elders of the churches do examine him to know hiâ— parts and fitnesse and finding him fit do allow and ordain him Acts 14.23 If they know his fitnesse without examination then may examining be omitted Timothy being ordained 2 Tim. 1.6 was warned not to partake in ordaining a unworthy man 1 Timoth. 5.22 Lay hands suddainly no man neither be partakerâ— of other mens sins The third signe is discipline or government If the common-wealth nay if family cannot subsist without government how then can the church of God subsist without it Godly men have many unmortified reliques in them which musâ— be curbed The fourth thing we desire is Liberty of conscience That we behaving ouâ— selves peaceably in the common-wealth and yeelding due obedience to the Civill Magistrate To whom wee acknowledgâ— our selves subject in our good and bodies not onely for fear of their wrath but for conscience towards God Rom. 13.5 1 Pet. 2.13.14 may have liberty to worship the Lord according to that light revealed unto us against which we cannot go without manifest ruinâ— of our own soules and with which we cannot practise without the apparent hazard of our persons and families unlesse protected permitted or connived at bâ— the Magistrate Herein we shall desire all christian spirits who have any crediâ— with the State and have themselves felt the weight of an oppressed conscience to mediate for us as we are men as we are Christians as wee have been fellow-sufferers and fellow-helpers to breake off the common yoke thaâ— we
the Supper as plainly yea farre more plainly requisites for Baptisme being set forth by plain commands practises and examples and requisites for the Supper drawn only by plain and cleer deduction I conclude that without the foregoing requisites of faith and râ—pentance so farre as the Church or Elders are able to judge no man ought to be received into communion in Baptisme no more then he ought to be received into communion in the Supper for want of the said requisites of faith and repentance 3 There is but one excommunication therefore there is but one communion as we see Math 18. If he hâ—ar not the Church let him be as a Heathen and a Publican and consequently he is cast out of communion in baptisme as well as in the Supper for a person cast out is to be as an Heathen or publican neither of which were baptised And so was the incestuous person cast out for that which is cald a lesse excommunication conâ—uting in an abstention of vitious men from the Supper and yet holding them in commnunion in other priviledges hath so farre as I see little ground in Scripiure That place 2 Thes 3.14 commonly alledged for it proves nothing If any man obey not our wâ—rd by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to marke or signe with a marke notorious which was no other but that excommunication practised on the incestuous person as appears by these reasons 1 Because there is the same beginning of excommunication here that is set down 1 Cor. 5.4 as appears in the 6. verse of this chapter which must be conjoyned with this 14. verse We command you brethren in the name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly 2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject 3. By his bidding them withdraw their company from such for fear of infection not onely vers 6. but also vers 14. 4. There is the end of excommunication set down that is That hee may be ashamed both of his wickednesse and come to repentance and of that publike brand wherewith he is stigmatized Now whereas vers 15. it s said count him not as an Enemie that is after the censure is thus past upon the sinner count him not as an enemie that is as a persecutor or one that is an adversarie of the faith but admonish him as a brother that is Though he cease to be a brother being cut off yet do not you lay aside your brotherly affection towards him but still admonish him as if he were a brother in communion with you for admonition is a duty we owe to excommunicate persons and yet wee may withdraw familiar society from them as wee do from Heathens and Publicanes 5. In the course of Scripture those that pertooke of Baptisme did also partake of the supper 1 Cor. 12.13 the Apostle speakes of all beleevers that by one spirit are we all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drinke into one spirit where we see three things 1. That onely those that in the judgement of charity have the Spirit are and ought to be baptized 2. All such that were so judged of were Baptized 3. The same all pertook of the Lords Supper being all made to drinke into one Spirit which divines expound to be no other then drinking in the Lords Supper which by a Synecdoche is put for whole communicating I will now prove the second branch of the assumption that is this the delaying baptisme till persons beleeve brings benefits As 1. Hereby the matters of the Churches will be right whiles none but Saints in profession shall bee admitted members and without a right matter there will never be comfortable Reformation 2. Persons being delayed will be carefull to get knowledge that so they may partake of Church Priviledges and without which they cannot pertake of them and also to addresse their lives according to the Rule of Christianity seeing a want of either would keep them off from being church Members but now most persons being once baptized in their infancie are carelesse to get either knowledge or Holinesse but rest in their baptisme Object But what if a person should die in the time when he is delayed Answ When he hath a will to receive the Odinance of Baptisme but cannot being kept off by the Church or Elders his faith will save him in this case when there is neither carelesenesse nor contempt on his part Ambrose doubts not of the salvation of the Emperour Valentiniar though he were not baptised 3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptisme which being administred to infants seems to be vnder a cloude What Baptism is For Example Baptisme is a signe or seale of our Death Buriall and Resurrection with Christ Rom. 6.3 4. And that we are planted into the likenesse of his Death and Resurrection having sin dead in us respect of the reign and dying in respect of the reliques verse 5. and we rising again to newnâ—sse of life Also it s a signe of our faith Mar. 16. of our fellowship with Christ 1 Cor. 12.13 of the holy Ghost Acts 10.47 Of our putting on of Christ Gal. 3.27 of a heart sprinckled from an evill conscience Heb. 10.22 Of the answer of a good conscience 1. Pet. 3.21 When we read these things in the Scriptures we must needs question how can these things be in the baptisme of infants many of which prove very wicked and some will be ready to thinke they once had this grace in baptisme but are now fallen from it but if these things be affirmed of grown persons who understand what they doe and professe what they understand there will be no difficultie in conceiving what the Scripture means seeing every church of Christ or the Elders of it judgeth such persons to professe in sincerity 4. Deferring of baptisme would come nearer the purity of ancient times as appeares not onely in the Acts of the Apostles Act. 8.37 10 47.16.35 and there is never an instance of câ—ilden so the 3000. and Lidia So the counsell of Laodicea it behoves them that come to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Laâ—â— cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant Can 7. learne the faith and to give account of it to the Bishop or Elders the which very cannon its like upon some abuse or neglect râ—established in the counsell of Trullo word word for word cannâ—on 78. So in the counsell of Constantinople which was called in the reigne of Theodosiuâ— canon the 7. the words are So we Catechise them and make them for to come for a certaine time into
I have adventured for the satisfaction of doubting consciences to publish these my thoughts what I have cited out of Antiquity I have done it in sincerity as in the sight of my conscience If in any thing else there bee a mistake let the reader consider in what untrodden paths our way lies I was not so incogitant as not to forethink that the Crosse of Christ was like to attend the confession of this tenent for I well foresaw it but the evidence of truth shining cleer unto me the Lord taught me not to consult with flesh and blood I know it will be no little guilt at the day of Christ for the gaining earthly goods and escaping temporall hazards to wincke at light for feare of convincement nor will then a Scholasticke frivolous distinction nor a Logicall fallacye stop the mouth of that Conscience from barking which now thereby is layen to sleepe There are divers things alleadged against this tenent or tenents 1 Antiquity To which I answer infants baptisme is ancient but nothing neere so ancient as the world is borne in hand the name of it is not in the world in the Apostles time nor many yeers after Was not Episcopacie giving the Lords supper to infants ancient putting away wives was ancient but from the beginning it was not so those things which have not been in force from the beginning cannot be in force by succession of time 2 The fewnesse of those that defend this I answer its true But 1 Truth hath often been locked up in the breast of few who in competition of voyces could not make their party good In the first Nicene Counsell Athanasius almost alone did oppose the Arguments of the Arrians Mort. de concil author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine did upbraid the orthodox that Athanasius with four or five more troubled the peace of all the world to whom Liberius Bishop of Rome said The word of faith is not diminished by my alonenesse Theodoret lib. 2. hist Eccle. cap. 16. whereby wee may see the uncertainty of stablishing Religion by plurality of votes 2. Tâ—ere are but few that will examine things when times and preferment stand thwart few there were that stood against Nebuchadnezzars Decree Where losses are on the one hand and sufferings on the other few will examine in such cases not one of many will reason the matter with his own conscience and of those that doe reason not one of many will suffer conscience to speak out and of those that doe suffer conscience to speake what it can not one of many but he stifles conscience with a distinction The testimony of a few that are not blinded with temporall ends but swim painfully against the stream is not to be slighted 3 Might not the same things seven yeers agoe have been alleadged against the Prelacie Common prayer Booke few opposed these It s an hard thing to get an open heart to receive truths when Magistrates are opposite and the receiving hereof shall expose our selves and families to want and misery 3 The vniversality of those that defend infant baptisme both churches and learned men Though many of them have defended it as Luther Calvin c. Yet there have been many that have opposed it who have not wanted learning to defend their cause For churches I shall hereafter shew how they have erred I will now give one instance viz Their mistake in the matter of the church for so many hundred yeers taking mixt multitudes for the matter thereof when the Scripture makes Saints in profession the matter thereof Baptisme being appointed of Christ for differencing the matter of the church from all other societies surely a right baptisme failing in respect of the subject a right matter must needs fail these two errors like Hypocrates Twins were borne at the same time and will dye together Now that the Saints are the matter of the church peruse these places 1 Cor. 1.2 To the church which is at Corinthus Sanctified in Christ Iesus and called to be Saints 1 Cor. 14.33 God is not the God of confusion but of order as in all the churches of the Saints We see All the churches consisted of Saints Gal. 1.22 I was unknowne to the churches of Iudea which were in Christ 1 Thes 2.14 You became followers of the churches of God which in Iudea are in Christ Iesus 1 Thes 1.1 Paul and Silvanus unto the church of the Tessalonians which is in God the Father and in the Lord Iesus Christ. We see what persons were churches even such as were deemed to be in Christ and in God 1 Cor. 10.17 We being many are one bread and one body Now how can carnall and civill men make one bread and one body with the Saints Apoc. 1.20 12. The Seven churches of Asia are called seven golden candlesticks which showes what kinde of matter the churches ought to consist of In a word to this objction of Churches I will onely oppose the calve worship in Israel that continued 200. yeares backt with authority and the many idolatries and corruptions that were universally upon every vâ—sible church in Antichrists Apostacy And for learned men I oppose the learned Fathers for the first 300. yeares or near upon not regarding the â—â—thority of following times herein The fourth thing objected is that there are so many godly men among â—s that have suffered so much in the dayes of the Prelacy for standing out against them and these are contrary minded both those in the Synod and others out of it Ans 1. The examples of the holiest men are not rules for worship or conscience further then they follow the Scriptures Chrysostome saith there is more heed to be given to the Scriptures then to the voice of Angels 2 Godly men through slavish fears of povertie disgrace c. may be slow in receiving convinceable truths 3 One thing that may hinder godly men from receiving truthes may be the diminution of their own repute when they have formerly taught many glorious truthes and now they must come to be ashamed of their setting their posts against Gods posts Pezelius in his book of the Sacrament if my memory fail me not I having not the book by saith That whâ—n none from Franckford Mart brought Calvins Institutions to Luther and after asked him what he thought of it He answered Profecto non inepte hic Author dixit Yet would he not recant what he had said lest the truth of all his doctrine should be cald in question but secretly as I have heard communicated his mistakes to Melancton 4 Many godly men especially those of the Synod have had little time to study this controversie being overburthened in their daily conferences and weekly preachings and the controversie was but newly begun to be inquired into in the beginning of their sitting 5 These godly men nor any other godly men in the world that I ever heard of suffered any thing for the defence of this
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
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
disciples were sensible of this and therefore they onely are meant Now that infants are not disciples first because a disciple in English is a scholler now what can infants learn 〈◊〉 57 â—â—arâ— anâ—â— Austin saith Infants to know divine things that have not yet known humane things if in words we would show I fear we may seem to offer injury to our sences when by speaking we perswade it Those that go about to make infants schollers or disciples they do not only lose their pains but expose themselves to laughter 2. The very commission showes what kinde of disciples Christ meant in these words teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe all things that I have commanded them but this cannot infants do therefore infants must needs be excluded from being any of the disciples here meant 5. Exception Christ saith baptise all nations but children are part of the nation therefore they may be baptised Answ In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces As a certain Atheist that would prove out of Scripture there was no God for which he alleged the 14. Psal vers 1. where it is said there is no God but he left out the foregoing words the foole hath said in his heart So here Christ saith baptise all nations but he conjoynes with it make disciples all nations Mr M. pag. 14. which the objector here left out 6. Exception Is this of Mat. 28.9 is onely an enlargement of their commission that whereas before they were to go to the lost sheep of the house of Israel now they were to go into all the world Mat. 10.1 Answ This going to the lost Sheep of the house of Israel was onely to preach and to confirm their doctrine with miracles as healing the sick cleansing Lepers raising the dead c. there was not a tittle about baptising as appears Mat. 10.1 to 16. Mar. 3.15 16 7. Luk. 9.1 2 3 4. and the 70. had the same commission Luk. 10.1 2 3. besides Christ gives a commission here that hath not miracles annext as that had but is to remain to the end of the world 2. These commissions differ in respect of persons and place that commission was onely from Judea this was for all nations that was to preach to Judea this to preach to all nations and to baptise those that should believe the things spoken to be true 3. If this were an enlargement of Christs former commission in that make disciples all nations baptising them is put in yet are Ministers and christians tied to observe the enlargement of the commission in the very manner and form as well as any former commission because Christ saith Teaching them to observe all things that I have commanded them 4. Here is a full commission with all its causes As first efficient All power is given me c. Secondly the form and immediate call Go ye therefore Thirdly the mater teaching the nations and baptising the disciples Fourthly the end exprest by the effect that they may keep all things commanded 5. The effect and behold I am with you to the worlds end and upon no other condition 3. The Bapâ—isme of Christ is the Baptisme of actuall repentance The Baptisme of Infants is not the Baptisme of actuall repentance Therefore the Baptisme of infants is not the Baptisme of Christ The proposition appeares that the Baptisme of Chirist is the Baptisme of actuall repentance Acts 2.38 Repent and be Baptized every one of you as if he should say first repent then be baptised Matth 3.6 Iohn was Baptising in Iordan those that confessed their sins but when he saw the Pharisees and Saduces come to his Baptisme he said O generation of vipers who hath forewarned you to fly from the wrath to come and would not Baptise them as appeares Luke 7.30 Now for the assumption the Baptisme of infants is not Baptisme of actuall repentance There is no shame sorrow hatred of sin in them Besides these that baptize Infants for repentance in time to come they make two Baptismes one of the repentance of Infants for time to come and the other of the repentance of growne persons contrary to the Scriptures that saith ther 's one Baptisme Ephes 4 5. 4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it without which it ought not to be administred But the Baptisme of infants doth not require faith as an inseparable condition or qualification Therefore the Baptisme of Infants is not the Baptisme of Christ The proposition appeares 1. From Scripture which tels us that Christs Baptsme requires faith as an inseparable condition Mar. 16.16 Go preach the Gospell to every creature whosoever beleeueth and is Baptized shall be saved as if he should say among creatures where the Gospell is preached none are to be Baptised but he that beleeveth for where beleevers are commanded to be Baptised unbeleevers are forbid under an Affirmative command the negative is included Acts 8.37 Here is water what doth hinder me from being Baptized Philip answeres if thou beleevest it is lawfull for the Greek word onely signifies as if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptized if thou â—ost not beleeve it is not lawfull neither for thee nor me for me to Baptise thee Acts. 8.12 When the Samaritanes beleeved Philip preaching the things of God and the name of Iesus Christ they were Baptised both men and women When were they baptised when they beleeved not till then Object But it s said Simon was Baptised and yet hee was an unbeleever Answ It is said expressely that Simon beleeved also with whose profession Philip was satisfied for neither Officers nor church can look into mens hearts whether they profâ—sse in truth but charity teacheth us to judge they speak in truth especially if the profession of life condemns not the profesion of word could we look into the heart none were to have this Seale or Signe save justified persons The assumption is the Baptisme of infants doth not require faith as an inseparable condition appeares in that it is maintained by some that the faith of the Godfathers by others the faith of the whole church others the parents faith others the faith of Abraham will serve the turne though they have no faith of their own yea most maintain that they may be Baptised though they have no faith Object But Infants have faith for Ieremy was Sanctified from the wombe Ier. 1.5 Answ 1. The Hebrew word signifies to separate as well as to Sanctifie so it s the same with Gal. 1.15 Paul saith God that separated me from my mothers wombe so Esay 13.3 Christ and his Souldiers are called Gods Sanctified ones Object But t is said of Iohn Baptist Luke 1.15 He shall be filled with the holy
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
carnall Jew so we Gentile cannot be the seede 3. Beleever of Iew and Gentile we Gentiles come to be the seed only this way Gal. 3.29 If ye be Christs then and not till then are ye Abrahams seed and heirs according to the promise Gal. 4.28 Now we brethren as Isaack was are the children of promise Which was only by Isaacks faith looking on the promised Messiah and so we Now many mistake besides these three seeds which are all the seeds the Scripture names a fourth seed that is the seed of beleevers unto which they thinke God will be a God because they are such which cannot be because many of them prove wicked and none of them for the present appeare to be Godly Object 4. Baptisme succeeded Circumcision as an initiating signe Col. 2.12 For the Collossians objected this if Circumcision be abolished then we Christians have no outward signe at all to confirme unto us Christs satisfaction where by the mindes of beleevers may be confirmed and parswaded that they are partakers of the Spirituall benefits in Christ Now if baptisme succeed circumcision as an initiating signe then as infants were the circumcised so infants should be now baptized Answ 1. We deny the consequence for those in Colosse that were baptized were not infants but grown persons that were circcumcised with the circumcision wade without hands and had faith tbrough the operation of God 2. We deny there was any such scruple in the Colossians 1. Because had there been any such scruple the apostle would have given some intimation thereof or preparation thereto in words preceding but he speakes not one word tending to any such thing 2. because he was not come to a period in answer to the circumcision teachers and did not come to a period till the end of this 12. verse therefore could not bee upon any other subject in this verse then he was in the former and so much the word Also proves and the apposition of buried circumcised and risen again proves it 3. Because the Collosians had baptisme already being buried and risen again with Christ therein therefore they could not reasonably object that the circumcision teachers would abolish baptisme nor could they say what shall we do for an initiating signe to confirme our faith for they had baptisme already 3. But suppose it were granted that baptisme did succed circumcision as an initiating signe yet where is there any such thing in the text as this viz. As Baptisme shall succeed in the same latitude of infancie of so much as Males much lesse of Females which is the supposition endeavoured to be proved from the text nay the contrary appears that there were none but grown persons because they are said to have faith and buriall and Resurrection with Christ which could not in an ordinarie way be affimed of infants Suppose all the objectors premises were true yet all that can properly be deduced from it is this viz. That circumcision was an initiating signe to the Iewish church and Baptisme is an initiating signe to the Christian church and hereof there would be no great contention 4. The true connection of the words with the foregoing is this Paul having answered Philosophy teachers verse 9.10 The word Also showes he comes to answere teachers who would have brought in circumcision to whom he answers adversitively whereas you would bring in circumcision which is made with hands we have a better Circumcision made without hands which consists not of cutting off the bodily skin of the flesh but in putting off the body of the sins of the flesh by the Circumcision of the Spirit of Christ and having laid downo the benefit or priviledge vers 11. He comes further to confirme them in it by the seal or instrumentall signe thereof which these Collossians had already received that is to say by the seal or signe of baptisme buried with him in baptisme wherein ye are also risen again c. Object 5. If infants may not now be baptized then are they deprived of some grace Circumcision did conferre Answ No For 1. Circumcision did not bring any grace to the Jews but was rather a yoke of a curse Acts 15.10 11. Why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to beare He speakes of Circumcision not as the false teachers would then have brought it in but as it was considered simply in it selfe in that he calls it a yoke upon their fathers not able to be borne who lived before those false teachers were What this yoke was we see Gal 5.3 to be debttors to keep the whole Law and for failing in one point to be under the curse Gal. 3.10 Deut. 27.26 and the Apostle vers 11. opposes the grace of the Lord Jesus to this yoke 2. It is not a benefit but a misery for children to be baptized for hereby they are apt to thinke themselves Christians when they are strangers from Christ Object 6. Vnlesse infants be baptized they are excluded from the new Covenant but they are not excluded Mat. 19 14. Of such is the kingdome of God Answ 1. We deny the consequence for 1. The females of the Iewes were saved without Circumcision So Iob Lot So the Cananitish woman without baptisme were in Covenant with Christ 2. You thinke your infants not baptized are saved 3. The Scripture no where sets downe baptisme as a gate to let in or a condition without which we cannot partake of Gods covenant 2. For the Assumption it followes not because Christ bad suffer those little children therefore that he would permit all from a particular to an viniversall these is no consequence because it once rained Manna and once water came out of the Rock therefore it shall be so alwaies 2. From a negative there cannot be drawne an affirmative conclusion Christ did not baptize any John 4.2 therfore we ought to baptize infants 2 It s probable the kingdome of glory doth in a great part consist of such infants so dying in infancie through the free grace of God and presentment of the Satisfaction of Christs death to the justice of God for Originall sin yet doth it not follow they must be baptized neither doe we know which will dye in infancy free from actuall sin or which will live and grow up and prove wicked therefore we cannot baptize any If it should be concluded Christ laid his hands upon them and blessed them therefore wee ought so to doe the conclusion were probable 4. Christ being God and knowing all things his divine nature might communicate to the Humanity that to those infants that were then brought and such like as they were the kingdome of God did belong as knowing all things he knew them to be elect yet it followes not to other infants that the kindome of God should belong the greater part whereof grew up and proved wicked 5. Of such is the kingdome of God there is a two fold suchnesse 1.
of the sea upon dry ground so that the Israelites were Baptized spiritually in the cloud and sea because for the miracles which they saw in the cloud and sea they beleeved we see there unbeleefe vers 11.12 Because there were no graves in Egypt hast thou taken us to die in the wildernesse and vers 19. We see the pillar of the cloud stand behinde them and vers 20. It was a cloud and darknesse to them but gave light to those and vers 21.22 Moses stretched out his hand over the sea and the Lord caused the sea to goe backe all that night and made the sea dry land and the children of Israel went into the midst of the sea and the same sea swallowed up the Egyptians vers 23.24.25.26.27.28 When they saw the cloud thus over them and the sea giving them passage it s said vers 31. The people feared the Lord and beleeved the Lord and his servant Moses So that their being bâ—ptized is Metophoricall as Mat. 20. Can ye be baptized with the baptisme I am baptized with They were baptized that is seeing the cloud over them a signe of Gods presence and the sea thus divided they were Baptized that is clensed from their ignorance security impenitency and unbeleefe 2 If baptizing unto Moses were a type of our Baptisme and that as all were baptized then so all should be Baptized now then Manna the spirituall food they eat and water out of the rocke the spirituall drinke they dranke should be types of the Lords Supper and in the same latitude and so all persons must be admitted to the Lords Supper as all Israel were to the eating of Manna and drinking water but our godly brethren among the Paedobaptists doe generally explode this therefore the other the thing typified by the Manna and rocke was not the Sacrament of the Lords Supper but Christ they dranke of that spirituall rocke Sacramento tenus as Austin speakes which followed them and that rocke was Christ it hath been an errour as I suppose to make one type to typifie another 3 Whereas some bring this place to prove thousands of infants were Baptized in the sea I aske whether the Baptisme of Christ and the Apostles were instituted under the old Testament If not then in vaine is this alledge Object 14. Lydia and all her family was Baptized but it is not said her family beleeve therefore its lawfull for persons to be baptized although they doe not beleeve Answ 1. Lydia and her family were baptized as Christ commanded else Paul had contemned an ordinance of God 2 It s absurd to Baptize any one in the faith of their master or mistresse I ask those that hold infants baptisme whether they would baptize all the servants of a Turke if he should beleeve though the servants did not beleeve 3 Hard Scriptures are to be expounded by easie Nehe. 8.8 But in the same chapter the Jailour and all his house beleeved and then were baptized Acts 16 32.34 â—8 8 Object 15. There are but two kingdomes families cities housholds Mr. M. page 9.14 vers 2. Gods and the devils if infants be not of Gods family Kingdome houshold then are they of the devils which is uncharitable to thinke Answ 1. It s true in respect of election and reprobation there are but two Kingdomes families and to one of these all infants doe belong but election and reprobation being secret things there no Church can tell whom elect or reprobate that they may receive one infant and refuse another and without grounds of receiving they are not to dispence this ordinance Acts 8.37.10.47 2. The objection places all infants in one state that they are all either of Gods kingdome or Satans kingdome whereas the Scripture places them of two severall kingdomes as we see in Jacob and Esau Rom 9. and the greater number grow up and go the broad way 3 But if by kingdome city family houshold they meane the visible Church and then if because infants are not of this then are they of the devils kingdom we deny the consequence for first many are of this kingdome who are notwithstanding of the devils kingdome as Ishmael Magus 2. Many are not of this kingdome who yet notwithstanding are of Gods kingdome as Iob and Iacob before he was borne and had done either good or evill before he was circumcised nay borne it was said Iacob have I loved and so he belonged to Gods Kingdome of glory yet was he not of any visible Church as being uncircumcised Obiect 16. As the childe is borne free by the fathers freedome Mr. M. page 15. and others so if God take the father into Covenant he takes the children in with him and if he reject the parents the children are cast out with them As the son of a Priest or Levite the son of a state officer by birth hath right to his fathers office so in this case God takes the father and children into the same Covenant Answ 1. There can no argument be drawen from symbolicall divinity 2. No childe of a beleever is borne in the same priviledge of adoption wherein his father is invested as he is a childe to such a father for them all the children would be so borne if by covenant we meane the covenant of grace no beleever is borne in this being we all are by nature the children of wrath much lesse can the children be borne in any such cov nant But if the objector meane it of some ouâ—ward covenant that is inâ—igâ—tment to Church priviledge that by the fathers inrightment hereto the child should be inrighted I answer first they must show some copie that by the fathers inrightment in Church priviledges all his children arâ— inrighted for that Acts 3.38 and Gen. 17.7 we have answereed before beleevers under the gospel are Abrahams seed Rom. 9. Gal. 7 29. Not children of beleevers of whose being Abrahams seed the scripture speakes not a word 2. If by this outward Covenant the children by Gods taking the the father into covenant be inrighted into the church priviledge of baptisme then are they in righted into the Church priviledge of the Supper being there is one communion in both and so by consequent are inrighted to that which brings judgement to many of them which are wicked 3. Baptisme is not a signe of any such inrightment but of our fellowship with Christ in his death buriall resurrection 4 For these three instances of a childe being free by his fathers freedome and the son of a Levite to be a Levite and the son of a state officer to succeed in his fathers office they had patents for these either in divine writ or humaine ordinances now let these objectors produce if they can that there is any patent in scripture that the children of those beleevers whose parents pertake in ordinances shall also pertake therein that the children of him that is baptized shall also be baptized Obiect But the children of all them that were circumcised were
be baptised Acts 22.16 And now why tarriest thou arise and be baptised and wash away thy sins calling on the name of the Lord. 2 Those that defend infants baptisme would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians and that upon this ground because they are not fit subjects The like conclude we from the baptising of infants as beâ—ng not fit subjects as not having faith not so much as in profession 3 It s an essentiall point in worship that the subject be right Pro. 15.8 The prayers of a wicked man for the matter may be better then the prayers of a childe of God But for want of a right subject they are abomination Object 22. To whom the inward grace of Baptisme doth belong Mr. M. pag. 41. to them belongs the outward signe But infants of believers are made pertakers of the inward grace of baptisme of the heavenly and spirituall part as well as grown men Ergo they may and ought to receive the outward signe of baptisme Sol. 1. We deny the proposition for inward grace belonged to the godly Iewish women yet were they not sealed for want of a command 2 The inward grace of baptisme is remission of sins which all the Elect onely pertake of But no church can tell who are elect therefore the outward signe doth not belong to them because many of the Elect cannot make it appear in a visible way that they have right 3 Persons may have an invisible right to ordinances that have not a visible right as an Elect person as the incestuous man was may be justly excommunicate The Proposition may be granted to be true in foro coeli but not in foro Ecclesiae in the court of heaven not in the court of Churches in respect of invisible right yet not in respect of visible and yet it will not be true so For Churches are to dispense Ordinances according to visible right onely and this is but as in courts of men if any one lay claime to estates or lands they must first show their right to them by their evidence before they can have any seale in that Court to authorize them thereto So is it in this case Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost q. d. Baptisme must be administred upon some visible right 2 To the Assumption viz. That infants are partakers of the inward grace of Baptisme of the heavenly and spirituall part as well as growne men I Answer 1 If we understand it of all infants that live in Protestant Churches it s manifestly false for abundance of them prove wicked 2 If we limit it to all infants of believers it is as false for if all such be partakers of the inward grace of Baptisme and of the heavenly and spirituall part then many of them after proving wicked must needs fall from the inward grace of Baptisme which is putting on of Christ Gal. 3.27 And the fellowship with Christ in his death and buriall Rom. 6.3 4. or else God must fall from his promise in making them our partakers of the heavenly and spirituall part and now taking it from them 3 If we limit it to some infants of beleivers that they are partakers of the inward grace of Baptisme of the heavenly and spirituall part and therefore may and ought to receive the outward signe of Baptisme I answer no Church is able to put a difference betwixt those some that are partakers of the inward grace and those that are not if any man could tell us who they were it were something but this is impossible the right of these persons being invisible it is absurd to put a visible sign thereto 4 These some that are partakers of the inward grace of Baptisme they are only partakers of it in respect of election but not in respect of actuall conversion according to which or the profession thereof the Churches are to dispence Ordinances Mr. M. p. 6. Obj. 23. There are three great mischiefs goe along with denying infants Baptisme as First they reject the observation of the Lords day Answ We deny it and the generality of those that are against infants Baptisme receive it observe it with as due observation as those that accuse them indeed for the Jewish Sabboth over-commanded by God it is put to an end Colos 2.16 else it stands in force yet and that being put to an end we observe the Lords day from the Apostles example and the mortality of the fourth Commandement which requires one day in seven 2 It is objected the teachers of this opinion whereever they prevail take their Proselytes wholy off from the Ministery of the word Answ I know the contrary among many persons that are in Church-way 2 It is not these teachers that take off others so much as the Preachers of infants Baptisme for these by praying and preaching against things which these you call Anabaptists practise they cause them to withdraw themselves unlesse you would have them to be present at such worship as they neither love nor can say Amen unto 3 If you would in your severall Presbyteries consent to forbeare these doubtfull disputations both in your Sermons and prayers the persons you so accuse would not onely be willing to heare you but account it a mercy to pertake of your gifts which wee desire to acknowledge and reverence 3 Object This opinion puts all infants of believers into the same condition wiâ—h Turks and Indians Answ As the infants of Turks and Christians dying infants are all alike free from actuall sin being onely guilty of originall why may they not pertake of the same benefit of free grace why may we not have charitable thoughts concerning the salvation of Turkish infants seeing we know nothing of their damnation and we read not of any one in Scripture damned meerly for originall sin the innocency of all infants so dying is the same in respect of actuall sin But for the consequences drawne upon us from hence wee deny As First all of them are damned who dye in their infancie being without the Covenant of grace having no part in Christ or all of them are saved having no originall sin Mr M. Ibâ— For their damnation wee know nothing of it for their salvation wee charitably hope it though they come into the world guilty of originall sin for what hinders but they may bee saved through the presentment of the satisfaction of Christ to the justice of God for originall guilt or some other way unknown to us and whereas for alleadge against this M M 〈…〉 that hereby we carry salvation by Christ out of the Church Answ Where is there any limitation that the free grace of God shall goe no further then visible Churches Obj. 24. There is no expresse command Mr. M. p. 34. 35. no example in the New Testament of womens receiving the Lords