Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	confess_v	righteousness_n	2,527	5	7.2907	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

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 ev●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 confess●d and sh●wed their deeds As faith makes us members of the Catholick so the profession hereof concur●es to make us members of the visible Church now whether this prof●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 expedien●ie in respect of the times and places where we live 1 Cor. 6.12 and for christi●ns let them not be ashamed to prof●sse their faith and confesse their sins in this way seeing Christ cals himself the High Priest of their profession or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●onfession Heb. 3.1 also cap 4.14 Seeing we have a great High Priest that is entred ●nto t●e heavens Jesus the Son of God let us hold fast our prof●ssi n or confession what professio● 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 Ar●hi●●as the chu c● 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 di●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 tha● 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 A● 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 Q●●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 ●ee●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 ordaine● them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie every church as it is translated but according to the church which is an ordinary Graecisme and Latinisme Th● 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 wil● of the Church the force of church Election lyes not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Grammaticall construction can agree with no other then Paul an● 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 hi● 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 partaker● 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 mus● be curbed The fourth thing we desire is Liberty of conscience That we behaving ou● selves peaceably in the common-wealth and yeelding due obedience to the Civill Magistrate To whom wee acknowledg● 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 ruin● 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 b● the Magistrate Herein we shall desire all christian spirits who have any credi● 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 tha● we

Ghost from his mothers wombe Answ I answer with Augustine neither do I countenance that which is done in Iohn nor thence do I fasten a rule what should be thought of infants Mirabili●● yea I do wonderfully or miraculously publish ●hat in him because I finde it not in others Aug. Epist 57. 2. Had we any extraordinary testimony by an Angel that this or that infant were filled with the holy Ghost from the womb then should we incline the more to baptise them Thirdly all that can be deduced hence is that there is power in God to give the holy Ghost to an infant in a miraculous way yet doth it not appear that Iohn was filled with the holy Ghost by beleeving That he was filled with the holy Ghost from the womb is certain because the word sets it down but for the manner how this was done is uncertain because the word sets it not down We may as well reason that because Enoch and Eliah were translated into heaven other men are so to 3. Object We cannot except any from having faith therefore we baptise all Answ First we except against all from having faith in their infancy because they have not so much as understanding now faith is as well an act of the understanding as of the will 2. In dispensation of this ordinance we must have ground of accepting persons as fit subjects before we can dispence it Acts 8.38 which cannot in an ordinary way be affirmed of infants 3. It appears that all infants wants faith For the proof whereof Downes on Iust●f●cation I will give sundry reasons published long ago by a Divine not interested in this cause who ex professo took upon him to handle this question 1 They have no knowledge of good nor evill Deut. 1.39 Cannot discern betw●xt the right hand and left Jon. 4.11 How then can they understand those things that are above the pitch of nature 2 The dislike that infants have at baptisme testified by their crying and other motion of body had they actuall faith they would endure all with much patience but if in doing so they go against their knowledge the Sacrament is so far from benefitting of them that by their reluctation they contract a further guilt 3 If they have faith why are they not after the imitation by baptisme forthwith ad●itted to the Lords Supper As they were from Augustines time to the times of L●dovious Pitts and Lotharius a matter of 600 years nay why are they not rather admitted then those of riper years for infants ●ave not so much as evill thoughts in them 4 Because not so much as any one of them among so many millions as hav● been in the world when he commeth to riper years giveth any testimony of his faith till he be further taught and instructed If a childe born of christian parents and entered into a visible Church by baptisme shall yet while he is in his tender years fall into the hands of Turkes as many thousand have done the whole band of Janizaries as some say consists of no other doth he not readily receive that religion which is first instild into him without dreaming of the Cristian faith Which yet how it should be having from his first infancie been seasoned and sanctified in the Christian faith cannot easily be conceived or imagined 5 Do all that have received faith in infancy lose it again when they come to be of more years It seemeth so if they received it for otherwise why are they put to their catechisme and taught the Elements of faith again But this were a strange course For how should they lose it unlesse perhaps God secretly steale that from them which in time past he gave them which to say is very derogatory to the bounty of God who never withdrawes favour once given untill man by abusing of it have deserved to lose it Not losing it therefore and yet learning it when they come to yeares of capacitie it is a plain argument they never received it in their infancy 6 All habits whether acquired by custome or infused from above make a man more apt and prone unto their proper actions For example whosoever is possessed of the vertues of Justice Temperance Liberality Fortitude will readily do justly temperately liberally valiantly it being the nature of habits to make easie their actions Are now the children of Christians when they come first to bee instructed are more capable of Christian Relgion or more inclineable to holy actions then the children of Infidels experience tells they are not but are as wax indifferently flexible any way It s absurde therefore and void of reason to place in infants the habit of faith which yet inclines them no more to the acts of faith then those that are without it ●om 10. ● 7. Faith comes by hearing but infants hear not neither by the eare nor by any other way proportionable thereto or if they do they understand not what they heare for did they understand I pr●sume they would hearken more attentively unto what is said then we see they do Wherefore not hearing neither do they beleeve If you say they beleeve by an inward hearing then is that faith wrought either by ordinary or extraordinarie meanes not by extraordinary meanes for it is done every day and hour by ordinary therefore If so then have we a double manner of working faith and both of them ordinary the one by inward hearing in infants onely the other by inward and outward also in those that are adult which is a meere noveltie in the church of God haec ille To conclude the point August contra Donatisas l 4. c. 24. saith Baptised infants cannot as yet believe with the heart unto righteousnesse and confesse with the mouth unto Salvation Also Chemnic Deer Conc. Trid. pars 2. exam Can. 13. p. 89. saith I truely that love simplicity do not understad nor can unfold after what manner that infants that are baptized do beleeve Object But though infants have not actuall faith yet they have Seminall faith Answ This is a vaine distinction For 1. There is but one faith Epes 4. consisting in taking and relying on Christ if we understand justifying faith and one profession of faith which metonimically is called faith and goeth currant for saith in all Ecclesiasticall Dispensations when the profession of life condemnes not the profession of words 1 Pet. 23. Borne again of immortall seed 2. There can be no such thing as Seminall faith in infants because the first feed of faith is illumination of which infants are not capable because voide of understanding This word Seminall doth merely delude men by the Metaphoricall acception to make men think there is a phisickall grouth of faith as in seeds of vegitive bodies when they are sowen when the growth is Metaphisicall and onely in reasonable soules who are fit subjects thereof Obj●ct But if infants have not faith how can they please God and how are they saved Heb.

See Mr. Goodwins Sermon on Acts 5.38 39. wherein sundry persons in one and the same House belong to severall Companies one to the Drapers another to the Mercers 4 Whether is worse A glorious seeming uniformity in a state of self-condemnation or a seeming confusion with a conscientious satisfaction Objection But these persons were good Protestants before this licentiousnesse of conscience was granted Answer 1 Had they beene so before they would have beene so still and are so still 2 If they embraced the truth before it was by accident as a rustie hand of a clock may by accident tell what a clock it is though it stand still and move not 3 It appeares by their change that many of those things they had they had them onely by an implicite faith not from an examination of the ground 2 If they were good before when in an ungrounded uniformity they complied to the common practise without principles or upon unsatisfying principles they are sure better Protestants now when they dare not do things without grounds Objection But should the Magistrate permit this liberty of conscience he should pertake with other men in their sins as the Papists Arminians Brownists c Answer 1 No man pertakes in not restraining any sin when it it is beyond the compasse of his calling now the punishing for heresie is beyond the compasse of a Magistrates calling Tit. 2.10 1 Tim. 1 21 we finde a Heretick after the first or second admonition rejected or almost excommunicated as Hymeneus and Alexander were 2 Whether is not the Magistrate more in danger of pertaking in sin by compelling persons to do things with doubting consciences yea against their consciences And if they do not to be ruined they and their guiltlesse children in their estates Rom 14. ● 22 Or to pertake in sin by leaving men to walk according to that which they think to be the truth Let every man judg● Objection But if such men be suffered to preach such doctrines the number of Hereticks will be so great that they will endanger the Orthodoxe as weeds choak the corn Answer 1 There will be no such danger if there be no persecution for conscience and a Law made for repealing the lawes already made for compulsion 2 Such freedome being granted it s likelier that truth will get ground of errour then errour get ground of truth 3 It is a thing to be questioned whether those that are still in credit with the Magistrate be the Orthodoxe and those that are in discredit be the Hereticks We must imagine that those that make this objection are those that are still in credit with the Magistrate Objection We would willingly suffer the truth to be preacht but those that we prosecute they teach erron●ous doctrines which hazard the souls of men Answer 1 The guilt hereof lies upon the conscience of the Teachers and not upon the Magistrate Matt. 5.19 Whosoever shall teach men so he shall be least in the Kingdome of heaven Heb. 13 7 2 Those that so teach think they teach truth and do but discharge their consciences in so teaching for should they teach otherwise then what they beleeve they should sin 3 Though the truth be but one yet whether is the truth so in the breast of him that hath the power of prosecution that he can infallibly say his tenents are absolute truths ●nd what are different herefrom are erroneous doctrines hazarding the souls of men We see the contrary Acts 4.19 Joh. 16.2 Whosoever killeth you will think he doth good service 4 By this pretence many men serviceable to the Church of God are and have been cut off See J●r 29.26 Hereby Jeroboam 2 Reg. 17.21 ● ave Isra●l from following the L●rd 5 This is the plea tha● all manner of persons in any place or state use for the suppressing of any persons contrary minded as Lutherans Papists c. Therefore it cannot be an infallible rule which is so frequently false and which hath occasioned so much blood of many Saints 6 We must make distinction betwixt erronious doctrines some teach upon the foundation and are more dangerous as some poin●s of Popery Socinianisme c. Some onely are varieties of judgement about smaller matters as the Presbyterian Independent Anabaptist whose difference is principally about order holding Christ for a foundation Against these doubtlesse there can be no exception why they may not be permitted Objection For tender consciences that are truly godly we would willingly suffer them but these men differ from the practise established by Law out of pride and stubbornnesse Answer 1 Because God is the searcher of hearts we ought to think the difference of such mens judgements is out of conscience not out of stubbornnesse till the contrary do evidently appear 2 For the offences of visible pride and stubbornnesse when they shall grow to that height that they trouble the publike peace the Magistrate may doubtlesse punish such in what sect soever Objection But we would willingly permit you your own conscience but we are loth to permit you first to worship God in assemblies secondly to communicate what you beleeve unto others For the Apostle saith hast thou faith Have it to thy self before God Rom. 14. Answer To the former first did not God require assembly-worship and that the Saints should joyn themselves in bodies we could be content to enjoy our own consciences but God requires the same 1 Cor. 14 33. Objection But hereby you get away our good hearers which divers of our Ministers have been the meanes of conversion Answer 1 First for the crown of your Ministers it shall not be the lesse in that they have converted them 2 For your selves you may have the benefit of their prayers and ex●mples as formerly 3 Whether had you rather have them pure in conscience in departing from you according to their principles or to abide with you with wounded consciences To the second branch I answer of communicating what we beleeve unto others though in point of meates and dayes we may have faith to our selves Rom. 14.22 To beleeve in our hearts what is lawfull to eat and observe what not yet doth not this hinder but we must communicate to others what we think to be truth 1 Because Christ hath so commanded Matth. 10.27 What I tell you in darknesse that speak you in light and what ye hear in the eare that preach you upon the house top Obj. But if I do so they will kill me to which Christ saith fear not them that kill the body c. 2. Because the Apostles so practised when a whole Councell had silenced them Acts 4 17.20 We ●annot but speak the things we have seen and heard 1 Joh. 1.2 It s related of Socrates that he would not forbear the declaring of one God though he were sure to die for it How much more should Christians declare the truths of God 3 The persons that do declare those tenents they think to be truths they

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 ●●ar● an●● 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 Bap●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 ●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 prof●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

Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which comme●h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the bel●ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because