A just vindication of the covenant and church-estate of children of church-members as also of their right unto bastisme : wherein such things as have been brought by divers to the contrary, especially by Ioh. Spilsbury, A.R. Ch. Blackwood, and H. Den are revised and answered : hereunto is annexed a refutation of a certain pamphlet styled The plain and wel-grounded treatise touching baptism / by Thomas Cobbet.

CHAP. III. Sect. I. Touching the Explication of Matth. 28. 19, 20. and Marke 16. according to our opposites.

HAving laid downe such conclusions as make way: let us now addresse our selves to some further considera∣tions of Pedobaptisme it self, according as other Scrip∣ture grounds hold it forth.

And first because, Matth. 28. is much controverted, let us try whether it make more for us then against us therein, and withall take in the consideration of Marke 16. 16. which our op∣posites

pleno & uno ore cry up as quite overthrowing our do∣ctrine of Pedobaptisme. And herein I am content that they should speake. First, Mr. Blackwood maketh the commission to be even for the very order of the words so exact, that Ministers, as com∣missioners must stick to them: and giveth reasons to prove the very order of the words to bee morall in both places: and brings Mark. 16. for his proofe, that without all distinction of Churches gathe∣ring, or gathered, thus it must bee: beleeving in Christ must pro∣ceed baptisme; this hee maketh his second argument, and the same also his fourth, onely varying the words a little, but the proofe is, Mark 16. 16. to which, Acts 8. 12. 37. is added for proofe: from which proofes also of Act. 8. 12, &c. he rayseth his sixth argument, so that all those three arguments together, also with his eighth and last they all turne upon one hinge, and have all one bottome. A. R. hee also explaineth the same, in the same way applying Marke 16. as an explication of Matth. 28. the Scriptures, saith he, hold forth that Disciples, that is, beleevers onely should bee bapti∣zed: so Mr. B. upon Marke 16. onely beleevers are to bee baptized, and unbeleevers by that affirmation are forbidden.

And further to prove the same, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 28. is ur∣ged by Hen. Den, A. R. and Mr. B. as in reference to Disciples, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the nations. Besides, in that Christ ad∣ded [teaching] them; as if the persons to bee baptized are present∣ly to bee taught, and so not Infants. And that also preaching is to goe before baptisme upon the same ground. And as by that plaine and well grounded treatise is added: that baptizing into the name of the Father, &c. that is, invocating the name of the Father, Sonne and Spirit, bringing Acts 22. for their proofe, Paul is bid to bee baptized, calling upon the name of the Lord: now Infants cannot call upon the Lord when to bee baptized.

Now let us consider the weight of what hath been said.

1. For the order of the words as morall, in Matthew, because al∣so in Marke, and so morall in both; for saith Mr. B. it reacheth to the worlds end, it was Christs last commission, and it were absurd to thinke a man baptized before preached to, and so baptized in∣to hee knowes not what. And indeed this is urged as an argument distinctly against Pedobaptisme; because children understand not the mysteries of Baptisme: and what hath God to doe with such as know him not, nor what hee offers them, or doth for them, &c? Whence I. S. urgeth it as an absurditie that wee will have

children baptized which know nothing of it, and so must build their faith upon humane testimony. We shall now answer to these particularly.

SECT. II.

1. THen some things in this order of Christ were perpetuall, as that preaching the Gospel should goe before Baptisme, that baptisme is to bee administred by such as preach: that disci∣pled in-churched persons, are to bee baptized: that in founding Churches, the first members are to bee visible professors of the faith in reference to Church estate: that baptisme is with water to bee ap∣plyed to the persons baptized, and that into the name of the Fa∣ther, Sonne and holy Ghost. Yet non sequitur, that all which here Christ held forth, is so strictly to bee attended to the end of the world, as that which is to indure to the end of the world, or that what in Matthew and Marke hee propoundeth it is presidentiall in all Church cases of persons to bee baptized, as alike, and that with∣out distinction of Churches then, or now, gathering or to bee ga∣thered. There is a commission given to Elders or Churches, as here was to ministers, James 5. 14. that they are to pray over the sicke, and to anoint them with oyle: wee must now then without all distinction of times or Churches doe so too by Mr. Blackwoods argument; wee must stick to Scripture commission of the Lord; as this was by his spirit, according as the other was viva voce.

And let our opposites that urge Matthew and Marke, as presi∣dentiall to all Churches and times, attend what is said in Marke 16. 16, 17, 18. if Marke 16. be the rule to us what persons should bee baptized onely, scil. beleevers, then few are to bee now bapti∣zed, but such whose beleeving is attended with signes, that can cast out devills, speake with strange tongues, take up Serpents, drinke deadly poyson without hurt, or if any other are yet at least some amongst the baptized beleevers now as well as then, will have such miraculous gifts. For Christ speaking of some of those bapti∣zed beleevers, at least, albeit not of all, for all had not then gifts of miracles, and tongues, 1 Cor. 12. saith, these signes shall follow them that beleeve, &c. Marke 16. 17. and it was one continued speech, and touching some of the persons spoken of, vers. 15, 16. hence Mr. B. will never deny, unlesse his reason faile him, but that such kind of persons were proper to bee found in those first Churches, and times of first foundings of Churches amongst the heathen na∣tions,

And therefore, will hee nill hee, must he make a distinction of first Churches gathered, amongst such as never heard of Christ, and other Christian Churches in these dayes.

Secondly, bee it that it was Christs last commission, yet it suffi∣ciently appeares already that what he here held forth in this graci∣ous order about Gentile Churches, it was not therefore morall, and applyable to all times; no such signes now following any belee∣ving baptized members of Churches as did then. And if that very order of Christs last words were so morall, and strictly to bee ob∣served: why doe the Evangelists, and Paul so vary in expressions, of those last words of Christs order touching the Lords Supper? Matthew expresseth the Sacramentall actions of Christ, about the bread and cup, to bee as they were eating, Matth. 26. 26, 27. and so Marke, Chap. 14. 22, 23. but Luke and Paul say hee tooke the cup after supper, Luke 22. 20. 1 Cor. 11. 25. Matthew, Luke and Paul make the Sacramentall promise, to bee uttered before the Disciples dranke, even whilst Christ gave order for their drinking: but Marke mentions the promise, This is my blood of the Testament, &c. as spoken after they had all drunke of the cup, Marke 14. 23, 24. Luke addeth to what Matthew and Marke say, This is my body which is given for you: Paul otherwise, which is broken for you: Matthew, Marke and Luke say of the bread, that Christ gave it to them; yet Paul, which affirmeth what hee had received, and did deliver accordingly to the Church of Corinth as from the Lord, he leaveth out that act of giving the bread; Matthew and Marke say as much expresly of the giving of the cup to them, which Paul omitteth. Matthew and Marke expresse that thus: This is my blood of the New Testament, which Luke and Paul expresse thus, This is the New Testament in my blood: Matthew and Marke say, which was shed for many, Luke which is shed for you; Paul wholly omitteth it. Luke addeth in mention of the bread, Doe this in re∣membrance of mee; but not in mention of the cup; Matthew and Marke omit that passage in both, Paul addeth it to both, and addeth that in the latter, as oft as yee drinke it. What varietie is here, additions, omissions, variations, &c. in the mention of Christs last commission about the other Sacrament? surely, Mr. B. and others will confesse, that if it had beene so morall, and inva∣riable, because Christs last commission, holy men inspired, would not, had not, could not have so placed them, before, or after one another, something before, as mentioned by one, something set

after the same words, by another analogie of faith, and compa∣ring Scriptures with Scriptures, must regulate in such things here, and in this Sacramentall order, and so in the other.

And because so much is put in order of phrase, and words to conclude thence, without compare thereof with other Scriptures; the order of things in acting, because in those two places, such in order of uttering, and expressing, I would argue hence. If because beleeving is set before baptizing, none is to bee baptized, but such as beleeve, then because being baptized is in the same place, Marke 16. 16. set before being saved, therefore no beleevers are saved but such as are baptized, and so baptisme is absolutely necessary to sal∣vation, and a man may bee a true beleever, but for want of bap∣tisme, which yet was the case of some of old which were martyrd, may bee damned: yea then since Christ when preaching, Marke 1. 15. saying, Repent, and beleeve the Gospel, it must bee concluded it is in the order of things acted, as uttered, that repentance goeth before faith, and that a man actually may repent, before hee actu∣ally beleeveth the Gospel; and so Rom. 10. 9. If thou shalt confesse with thy mouth, is placed before the other, if thou shalt beleeve with thine heart. Ergo, a man may make a saving confession of Christ, before hee savingly beleeve with the heart: yea if the place it selfe in Marke, must bee so closely stuck to, without compa∣ring it with the Scriptures of the old Testament which were then when Marke writ, the onely Scriptures, besides Matthews Gospel, existing, it would follow in the reason of persons then living, that the Gospel must bee preached to Dogs, and Cats, Fowles and Fishes, &c. since it's expresly said, Preach to every creature.

Thirdly, I demand of Mr. B. whether it bee absurd to say the Gospel is preached to little ones, which understand not what is said, if so, then what thinkes hee of that speech of Christ in the presence of the little ones which hee uttered concerning them, Of such is the kingdome of God; and, hee that receiveth not the king∣dome of God as a little child, &c. was this Gospel, or not? surely yes to Mr. B. it is so which holdeth that Christ spake it of their in∣terest in glory it selfe: here was then Gospel preached to little ones, to Infants, yet not absurdly. Hee dares not say that was not Gospel which Moses on Gods behalfe uttered, Deut. 30. 6. as hath been shewed, yet spoken to little ones then present, Deut. 27. 14. and that was such, Act. 2. 38, 39. to so many as might bee present, as well as touching so many as were absent. Zacharies speech, spoken as

to his babe Luke 1. And thou child shalt bee called the Prophet of the most high, &c. it was Gospel preached to a babe.

But to come to the core of the objection, as if absurd to bee bap∣tized unto one knoweth not what; or as others, when one un∣derstands not the mysteries of such an Evangelicall act and ordi∣nance; I answer, Isaacs circumcision was an Evangelicall ordinance as a signe of Gods covenant of grace with him, and to confirme the promise of God, to bee a God to him, scil. to fulfill such pro∣mises as Luke 1. 73, 74, 75. and hee to walk in his father Abrahams footsteps, &c. as some acknowledge it did signifie sanctification of the spirit, justification by Christs blood, and faith in him as to come, &c. and so of an Evangelicall nature, if to any, to him who was the child of promise: yet did not hee then understand these things; did God then in injoyning his circumcision so young injoyne an absurditie? surely no. Christs act in blessing those Infants, Marke 10. and Luke 18. as that also of his imposing hands on them, and imbracing them, or taking them into his armes, these were no legall, nor ceremoniall, but truely gracious and Evangelicall acts of Christ, and very mysterious, yet not absurd, because they knew not, nor understood what hee did for them, in blessing of them; Peter understood not at present that Evangelicall act of Christ, in washing of his feet, yet must it bee done, or it had beene worse for him, John 13. 7. 9. 12. will Mr. B. challenge this act also upon the former grounds to bee absurd? As for that whim of I. S. I say wee lay not foundations of building faith upon humane testimony more then they of old, in holding out the Doctrine of circumci∣sion, Infants circumcised knew not more that they were circum∣cised in way of an ordinance, then children now doe of their baptisme, when they come to bee growne up, both sorts know it as it is testified to them by others. Yea but there was a visible mark to bee seene, which is not in baptisme; grant it so, yet how knew they that it was not given them in ludibrium by enemies, or unto some false God, and worship, by some Idolatrous Priests, amongst whom they might bee as captives, and they could not know that it was administred to them in a Church way and according to Gods rules but by hear-say by friends, or parents? And therefore in the maine of knowing both, as ordinances administred upon them, they are one.

Fourthly, Disciples onely, that is beleevers, are to bee baptized, according to Marke 16. 16. the affirmative including the negative,

therefore not Infants. Let us examine this principle and principall ground worke of our opposites.

1. Then it seemes Scripture Disciples of Christ are onely such beleevers, as Marke 16. 16. speaketh of, and such beleevers onely, as that verse mentions are to be baptized: which I deny. First, the beleever mentioned, Marke 16. 16. is one that shall surely bee sa∣ved and not condemned, as the opposition sheweth, but neither is every one which is called a Disciple such a one, witnesse that, John 6. 66. and Act. 20. 30. no true beleevers can so fatally bee rent a∣way as members cruelly torne from the body, as the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, they were but externally in the body of Christ, not efficaciously. Mr. B. saith, a Disciple is in English a Scholler: yea but all that are Schollers at schoole come not to good: nor do they effectually learne what they are taught.

Secondly, if Marke 16. 16. bee the rule of baptizing, then none are by rule to bee baptized, but such as savingly beleeve, for of such a one hee speaketh, in opposition to such a one as is damned. And then the Apostles which baptized so many, John 4. 1, 2. where∣of sundry, Chap. 6. 66. proved apostates, and came no more at Christ, breake rule, as also did John in baptizing sundry of the multitude amongst whom hee knew, were many chaffy hypocrites, Matth. 3. 9, 10, 11, 12. but of that more else where.

And whereas Mr. B. challengeth us, to shew an Example of one baptized without faith. It's evident many a one was baptized be∣sides such a one, as beleeving, and being baptized should bee saved, as Marke hath it: many a baptized person being never saved, as sun∣dry of them, John 4. and 6. compared; yea if hee meane it of some speciall personall confessing of faith in Christ, it was propounded to them as a future thing, which afterwards rather they were to attend, Act. 19. 4. John said to them that they should beleeve in him which was to come after him, and of those scribes, and no mention of so much as their confessing of sinnes before their bap∣tisme, John sharply reproved them, &c. and minded them what they should doe afterward, bring forth fruits of repentance, &c. Matth. 3. 7. 8, 9, 10. and yet hee expresly saith, hee doth baptize them, &c. I indeed, saith he, baptize you, &c. but as Mr. B. urgeth us in that matter of shewing any baptized without faith, the Scrip∣ture saith hee is silent, so say I here, the Scripture is silent touch∣ing these Scribes confession of faith, and in Act. 16. 15, 16. the Scripture which saith Lydia's houshold was baptized; saith not that

any more beleeved but Lydia; and because this example is diversly controverted, I shall indeavour to cleare it, as for, and not against us, the story is so exactly in all the circumstances of it, set downe, that as I wonder of that evasion, that wee are to seeke the explica∣tion of this, by that other distinct story, as distinctly and indepen∣dently set downe from this, as this from that. The holy Ghost is exact in setting downe many particular passages in mentioning the occasion of this here expressed from Acts 16. 6. to 14. and in the particular circumstances of this passage of the first successe of Pauls ministery at Philippi. The person wrought upon is described: shee was no meere Pagan, but a worshipper of God before, albeit not one that beleeved in Christ Jesus as the promised Messias, which then was the great article of faith, and full of difficultie to bee beleeved, in all likelihood a Jew, or one of the best sort of proselytes ven∣turing hard for Religions sake, they were not allowed the libertie of a Synagogue at Philippi: as in some other places under the Romish jurisdiction: but they withdrew to a remote place, from ordinary concourse & view: and though Sabbath solemnities were loathsome to the Romans there, yet shee, with some other women adventure to spend the time in Prayer. Thither Paul repaires, and amongst them all shee is wrought upon, and no other mentioned: God ope∣ned her heart that shee attended, &c. if any of her houshould too, had beene then, or presently after that, brought home to Christ; the holy Ghost so exact in the circumstances of this story, as in that other afterwards of the Jaylour; it's very unlikely that he would have omitted the same here, more then in the other place. Yea af∣ter shee and her houshold were baptized, the Text expresly saith, If yee have judged mee, not if yee have judged them also faithfull come into my house. If there bee but one seeming example for re∣baptizing, and neither rule nor example to colour that wrested sense of Acts 19. 4, 5, 6. that must be currant and warrant, for that innovation, and we upbraided, if there were but one example so good for Paedobaptisme, as that for rebaptizing they will yeeld the cause to us, and so may wee to them, if this bee not fuller for us, then that for them. Yea but saith Mr. B. would you baptize a Turke in his Masters faith? and what of that? therefore here were none baptized but beleevers unlesse that bee granted? Non sequitur: is it not rule for us herein to make use of a Synecdoche, as well as you, when wee urge you with families baptized, and so children in them? you tell us it is a Synecdoche, of the whole put for the

part: the whole were baptized, that is, the growne part capable of being preached unto in the house, Acts 16. 31, 32, 33, 34. Yea but here was none preached to of this house that is mentioned but Lydia only, yet the houshold baptized, that is say we a part thereof by a Synecdoche, even that part w^ch might most properly be bap∣tized in her right more then in their owne, as were her children. For so house in Scripture is oftentimes used for children of such, or such a person onely, as Judg 9. 16. 18. dealing ill with Gideons house that day, is expounded to bee murdering of his 60. sonnes: so the poore widow, and her house, that shee was providing for, and which after lived of that meale and oyle, was but the widow and her sonne, 1 King. 17. 12, 13, 15. compared: Davids house which at that time was not so orient, 2 Sam. 23. 5. was but his children, many whereof proved badly, and came to sad ends, witnesse Ab∣saloms, Ammons act and end, &c. If Noah onely beleeving, and up∣right, yet all the rest with him are typically baptized for that ground, Come thou, and thy house, even wife, sonnes, and sonnes wives, and all into the Arke; For thee, not, for them have I found righteous, Gen. 7. 1. with 1 Pet. 3. 21. if Abraham alone bee a beleever, yet hee and his have the same seale, of the righteousnesse of faith of the covenant, Gen. 17. Rom. 4. if the growne Israelites have faith, it furthers that extraordinary baptisme in the Sea. Lesse then this herein is not to bee denied; yea but the rule is plaine otherwise, Matth. 28. 19. Marke 16. therefore the Apostles did baptize none, but beleevers and Disciples: Nay verily by their leave I conclude that that restriction of that word Disciple onely to one, that is an actuall beleever in Christ, was never there intended, in Matth. 28. nor was that in Mark. 16. ever intended to bee a rule of baptizing persons, excluding every other person, then such a one as there is mentioned from being baptized: and I further adde to that; that it pointeth out what a kind of person shall bee saved, rather then bee baptized. Wherefore it is not said, hee that shall bee baptized, hee must beleeve: but, hee that doth beleeve and is baptized shall bee saved: hence contrâ, hee saith not, hee that be∣leeveth not, shall not bee baptized, but rather shall bee damned, or not saved. If children bee excluded from baptisme, because of the former clause, hee that beleeveth, and is baptized, they must bee excluded salvation, because of the latter clause, hee that beleeveth not shall bee damned: will not our opposites themselves say, that the latter clause is taken de adultis, and not as any rule of exclusion

of Infants from salvation; and I say as much in that other, as no rule thereby to exclude Infants from baptisme, it is the same in Act. 2. 38, 39. if Infants because not beleeving, and effectually called, are excluded the promise, then by the same reason excluded remission of sins promised: yea salvation promised to them that cal upon God, v. 21. & if not therefore excluded these, why therefore excluded bap∣tisme, in defect of actuall faith? if the promise of justification, & salva∣tion, be not denied, which are the signats for want of actuall faith & repentance, why is baptisme the signe denied them? is the signe more then those things signified? is not faith and repentance more simply required to salvation, Luke 13. 5. Heb. 11. 6. then to baptisme? As for what C. B. addeth that that, Gal. 3. 27. excludeth Infants: I deny it, if that be taken, as if each baptized person had really & effectually put on Christ: then none of the Galatian members had bin such, as Gal. 3. 3, 4, 5. and 4. 11. 19. 21, 22. and 5. 3, 4, 5. he speakes thus in a Sacra∣mentall sense, as 1 Cor. 10. 4. 6. Heb. 10. 29. and such like, and so each Infant too Sacramentally puts on Christ, are buried with Christ, Rom. 6. 3. that is that which is visibly signed and sealed thereby, and that is the doctrine of the visible word of the Sacrament, holding forth what baptized persons are called upon as they are capable to attend: hence the baptisme of John is the doctrine thereof: hence the doctrine of baptisme, Heb. 6. 1, 2. but specially holding forth what they may expect from God; so Deut. 10. 16. and Jer. 4. circumcision, called upon them for heart circumcision, as capable of improving it, and incourageth them what to expect, especially that way from God, Deut. 30. 6. Ezek. 36. 25, 26, 27, 28, &c.

As for what C. B. addeth touching the rule of baptizing, from Act. 2. 38, 39. albeit the place hath had its distinct consideration, yet I shall here adde a word of answer to this which is C. B. his third argument, that if this bee a rule, then none are to bee bap∣tized, but such as truely repent. For to no seeming, and visible re∣pentance did Peter then exhort them, but to true and saving re∣pentance, all will grant: and then unlesse wee know mens hearts, and principles, their confession of sinnes cannot satisfie us when wee are to baptize them, as being doubtfull, and not certaine, that the rule is fulfilled in that our act, and wee must either doe things doubtfully, and adventure to transgresse rule, yea oft breake rule, as by this argument John did, Matth. 3. 11, 12. and Philip, Acts 8. Yea but they professed it: suppose they did, that was not that which Peter saith, make confession of or professe your repentance,

and bee baptized, but repent and be baptized; therefore if that be laid downe as the rule by which men must, or else must not be bap∣tized; hee that is baptized otherwise, hee was never regularly baptized, as possibly it's the case of many in your churches. That which John Spilsbury hath this way I find not in the rest: hee ma∣keth use of John 3. 5. as a repeale of the Law of circumcising of In∣fants, and as the new law of admission, &c. but if that washing of water bee meant of baptisme, it will then bee of as absolute ne∣cessitie to bee externally baptized, as to bee regenerate, both, if spo∣ken of two severall things, being made as one in point of necessi∣tie: nor let any say that ordinarily it is so that none else are saved: For Christs serious speaking, yea protesting, shewes hee intends more, yea more then a supposed neglect, or contempt of baptisme, but simply thus, verily, verily, unlesse, &c. according to vers. 3. he had to like effect spoken, and taking the kingdome here, for a particular visible Church, not that of glory, which hath no ordinances, 1 Cor. 15. 24. and 13. 8, 9, 10. how stands this with his principles, that a man first bee discipled and inchurched ere baptized, when as rather hee must bee from this ground first wash∣ed with water, or baptized ere hee can bee in; yea so much as see a visible Church, and so baptisme is rather the forme of the Church, then the covenant of grace, as I. B. elsewhere affirmeth, and reason suggesteth a Church first to bee, ere Church seales to bee administred to, or by it: nor need this bee urged in this sense upon Nicodemus, as the way of his entrance into Gods kingdome, of a true visible Church. For of such a Church was hee already a member, even of the Jewes Church: yea if thus meant, then not onely unregenerate persons should not bee of visible Churches; but it is not possible that they can get into them: for Christ saith, verily, and unlesse, &c. hee cannot, no hee should not, or ordina∣rily hee doth not enter into the kingdome of God.

As for what was said of preaching the Gospel, to goe before baptisme, wee hold it, wee preach it, the doctrine of the covenant is first opened, and then sealed: wee hold forth to parents that Gospel covenant of Abraham as to them, and their children, and the Apostles did as much, Acts 2. 38, 39. Rom. 10. 6, 7, 8. they prea∣ching the Gospel, wherein all sorts of nationall creatures were con∣cerned, they held forth that of Gods mind of grace, to that spe∣cies of Infants of Gospelled Gentiles, and so by the Gospel they as well as the other sort of adult Gentiles came to partake of the

promise, in the initiatory seale at least, Ephes. 3. 6. and what Gos∣pel they held out in the audible word preached, that they sealed by the visible word of baptisme.

Fiftly, to that straine touching the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as not in refe∣rence to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the masculine gender, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the neu∣ter: if C. B. A. L. and Hen. Den had searched Scriptures, they would have found this enallage, or change of gender, very frequent, Rev. 2. 26, 27. and 19. 15. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Acts 15. 17. and 26. 17. see more of the like Acts 21. 25. Ephes. 2. 11. and 4. 17. masculines joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and I would aske A. R. and the rest, whether when it's said in the neuter gender, before him shall bee gathered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all nations, with the masculine annexed, and hee shall separate them one from another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? if not, then it seemes some nations shall bee gathered at the last day, which shall not bee separated one from the other; if it have reference to it, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [them] in the ma∣sculine here in Matth. 28. may very well have reference to the na∣tions albeit in the neuter gender.

Sixtly, to that argument raised hence from what is added: tea∣ching them, that is, presently teaching them, &c. & so not Infants, it is not cogent: As much is said in effect of Abraham presently after hee had circumcised the males in his house, and before Isaac was borne and circumcised, that hee would command his children, and his houshold after him, and they shall keepe the way of the Lord: yet none will conclude that therefore, no children of his houshold ser∣vants were already circumcised, and that Isaac and others should not bee circumcised; in that Abraham will take this course with all of his family: Are the baptized Gentiles to bee taught the com∣mands of God, that they may doe them? so are the proselyted per∣sons circumcised, and others also circumcised to bee also taught. Yea Infants circumcised notwithstanding that part of Gods coun∣sell, touching such teaching; yea but Infants circumcised were not capable of teaching: true, nor are ours which are baptized, yet both to bee taught, and so are, and were, according as capable thereof; and the Text in Matth. 28. 19. evinceth, that it is not a present teaching them that are there mentioned simply, but secun∣dum quid, scil. according as the baptized persons were capable of being taught, otherwise it must bee concluded, that they were presently to bee all and each of them taught the whole mind of Christ, and then it will follow that that could presently be done,

by the dispensers of the word, which is impossible, and likewise that the hearers were presently capable of all points of the doctrine of Christ, which is most unlikely; Christ himselfe did not take such a course with his owne Apostles, nor were they capable of it, John 16. 12. Yea by the leave of the objectors; since they were to hold forth by this solemne injunction of Christ, whatsoever Christ had commanded indefinitely which were not meerely per∣sonall commands; they must amongst other such commands of his, hold forth the doctrine of his touching the interest of the lit∣tle ones, of pious minded persons pressing after, and prising of his blessing of their children. The kingdome is of such, not meerely of those very persons, or babes, but of others, of like parents, &c. and his solemne command upon that ground of their interest in Gods kingdome, that his Apostles should not hinder them, but suffer the approach of such unto him in any externall way, whereof they are capable, and for which they are fit, as many of our Di∣vines have pleaded thence, that they are for baptisme.

Seventhly, to that argument from the exposition of baptizing into the name of the Father, &c. scil. in invocating his name, as Paul was bid to doe, Act. 22. to this I say, if Paul was bid to doe so, yet doth not that prove that that injunction was ever intended to bee the explication of being baptized into Christs name, that is, being baptized so, as then personally, and actually to call upon his name into which the person was baptized; when Paul in 1 Cor. 1. 13. saith, were yee baptized into the name of Paul, will it thus bee expounded, that is, when you were baptized, did you call up∣on Pauls name? if any doe so, it is new light, as they call it. For I never yet heard of that explication of it, albeit of others; but if that bee the rule that the persons baptized must make their prayers personally and particularly to God, when they are baptized: then did those women of Samaria, Acts 8. make their personall prayers before the publique assembly, which I suppose none will affirme, and if they will not, then the rule of baptisme was not atten∣ded by Philip, which were as absurd, or that was no rule men∣tioned: nor was it possible that those 3000. baptized in one day, should arise each of them, and call upon the name of the Lord as they were baptized. Some would bee longer in prayer, if others would bee short, and who would limit or confine them just to such an expence of time, and no more: and if Peter would have par∣celled out the time for that end amongst them, yet he wanted much time, for all and each of them to arise, and call thus on Gods name.

SECT. III.

THe coast being thus cleared I may I hope now passe on the more freely from interruption to what I intend concerning Matth. 28. And first I say in the generall, the strict of th••se words had reference to the inchurching of the first Gentiles: and so Marks relation which our opposites make parallel herewith evinceth: as Marke 16. 17, 18. doth shew, unlesse any will say those signes and miracles endured ever since as of use in particular visible Churches; and so now hold, and will hold to the worlds end. Secondly, I say, this had reference in the generall, to the Jewish nation, that when as they onely were of the visible schoole, and under the doctrine, & discipline of Christ the Prophet of his Church as speaking by his spirit in their Prophets, and Teachers, and as acting in the Church guides and officers by some influence of his authoritie, &c. now not one nation and people, but all nations, the partition wall being broken downe, are to bee called unto the fellowship of the promise or covenant, and the initiatory seale of it; Acts 1. 38, 39. not as formerly circumcision, but baptisme, not males onely, but without distinction of sexes, not of such a strict day, and age, as eight dayes old, but indefinitely whether elder or younger, but that our opposites make bold to goe so farre as to say, not now, In∣fants, but onely adult persons, they were best be on better grounds then yet I see lest the rebuke of Christ light on them also, so far forth to hinder the approach of beleevers Infants to him; nor will their rule of beleevers, Ergo, onely such, hold; as before we shew∣ed: or that of the affirmative including the negative; no more then the affirmative, Hee that calls on the name of the Lord shall bee saved, or, Hee that labours must not eate, includeth each its nega∣tive, that hee which calleth not on Gods name, as no Infant doth, or hee that laboureth not, as no Infant can, shall not bee saved or eate, and so all Infants must perish, and famish. And when I say it hath reference to the Jewish nation, I intend it onely thus far; that looke as none but covenant, and inchurched parents and their children were initiatorily sealed then by circumcision, so no others are now in ordinary Church administration to bee baptized then the inchurched parts in and of the nations. Thirdly, I say, Christ prefacing that ground to this commission, scil. his soveraigne power over not his generall kingdome of the world, but over his speci∣all kingdome of his Church, especially that, which is or shall bee in the whole earth; hee intendeth the execution of this commission

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to have reference to all such as may at least externally bee brought under that estate and account of members in that his kingdome, according to their severall capacities of either, or both the bran∣ches of the particulars in the commission. Fourthly, Discipling I take in a Scripture latitude: by nations discipled, I understand not all the numericall and individuall persons in every nation where the Gospel commeth, but the specificall parts of the nations, scil. all sorts of persons in that nation, albeit not all, and every person of each sort.

SECT. IIII.

THese things premised, whereas Anabaptists doe affirme, that no Infants but adult persons onely are to bee baptized accor∣ding to any rule of Christ; I say that that sort of persons, scil. the Infants of inchurched beleevers are to bee baptized, as well as that sort of persons, scil. Adult persons making personall and parti∣cular profession and confession of their faith, &c. and that from the force of Matth. 28. 19, 20. My reasons are,

First, Taken from the subject to bee discipled, and baptized, by commission, scil. all nations, and therefore at least all the specificall parts of the nations, all sorts of persons in the nati∣ons, but not all of every sort. If it bee denied that neither all in∣dividuall persons, nor yet so much as all sorts of persons, scil. some little ones, and babes male and female, as well as some adult persons of both sexes: I would know why the col∣lective nations are mentioned under that title of nations ra∣ther then under that of growne persons of the nations: when God, Gen. 12. promiseth that all nations shall bee blessed in Christ, all sorts of persons, albeit not all of every kind are included, else I cannot see how any Infants can bee saved, unlesse either some are saved which are not blessed in Christ, or if blessed in Christ, yet such as God never promised should bee blessed in Christ: and if so, they have a mediator of Christ to them, but such an one as is not in respect to them, a mediator of the new covenant, yea and so have Christ, a Savour to them, to whom hee is not a covenant, as Esay phraseth it: Chap. 42. and 49. so every man for every sort of men, Heb. 2. 9. and all men, for all sorts of men, Rom. 5. 18. which are not simply all but many rather, vers. 16. compared: so the world for all sorts of persons in it, 1 John 2. 2. how usuall an acceptation, and why should it here in matters of lesse moment be scrupled?

Secondly, taken from the nature of the commission, scil. a charge of Church dispensation of the Gospel, or dispensing of it with Church reference, Marke 16. 15. it is Gospel they are to preach, and this being Gospel, that children of inchurched covenant pa∣rents, were to bee with them also taken into the fellowship of the covenant, and people of God, externally interested in it, as was proved before: and the initiatory scale being a branch of the Gos∣pel, as well as the promise, as baptisme is reckoned, Luke 3. 34. 5, 6. compared with Marke 1. 1, 2, 3, 4. such Infants federall interest in the Church, and initiatory Church seale must needs bee inclu∣ded.

Thirdly, from the latitude of the Church reference to which this commission relateth, albeit with some different respects had to those times and ages following, according as then the Mini∣sters were extraordinary, and Apostolicall, and those succeeding were to bee ordinary Pastours, Teachers: and withall with various respects had to the first foundation, members strictly considered, as such, and others: now that latitude it appeares was such, as tooke in all the visible Churches throughout the world, unto the worlds end: From which if such Infants bee excluded, an actuall and pri∣viledged interest, they are excluded, as was proved in ordinary course from salvation: there being ordinarily none saved, but such as are in the visible Church, or some visible Churches in the world. And if not excluded an actuall interest in some visible Church or other, in the earth; why are they excluded baptisme which is here given to distinguish the inchurched parts of the world, from all other, as well as to ratifie and seale up the cove∣nant to them; there is no time set now to limit them to such a day as of old to the eighth, that that should suspend their jus ad rem, which they had as Abrahams seed, so soone as borne, from be∣ing elicited till the injoyned day.

Fourthly, from that latitude of the nation disciple which taketh in such Infants as well as others, and consequently they are rea∣ched in the commission of being baptized: For Disciples are to be baptized, as our opposites confesse. For proofe of their disciple∣ship I argue thus. All those to whom the thing signified by a di∣sciple as explained in any place of Scripture, is appliable, they are Scipture Disciples: but the former is true of such Infants, ergo the latter. The Major is evident, in that in reason significant names cannot bee denied to persons to whom the thing signified is gran∣ted.

And the spirit of wisedome would not in any place expound the name by the thing: if that thing it selfe did not give ground worke, to bee so named. If any reply, that it sufficeth not to have the thing signified by the name in one place, unlesse withall, the p•…•…ty bee qualified with the signified thing in another: as for in∣•…•…ce, in many Scriptures it signifieth a beleever, &c. this must bee 〈◊〉〈◊〉 in too: to this I answer.

•…•…irst, I speake of significations of the name, as explained by the 〈◊〉〈◊〉 Ghost himselfe, and if any will refuse that they presume to 〈…〉〈…〉 holy Ghost to expound his owne words.

•…•…ly, if wee may not rest in one, or other such a place, but 〈…〉〈…〉 another way, why not another to that, and so ano∣•…•…〈◊〉〈◊〉 •…•…arroweth yet more the signification then that did: yea why 〈◊〉〈◊〉 •…•…ke in all such places where in any sense it is mentio∣ned? where 〈◊〉〈◊〉 wee stop? and so that exposition of a disciple, Luke 14. 26. must bee taken in as requisite to, according, as Hen. Den. urgeth it, a••d th••n Judas and Demas, and divers others, which forsooke Christ, never hating their owne lives for his sake, could not bee his disciples, yet they were so: and so doth the holy Ghost call Judas, and many others, John 6. yea many that never be∣leeved in Christ himselfe, but did after a sort approve his doctrine, and followed him, albeit for base ends, &c. yet these were di∣sciples and baptized as such, John 4. 12. It's spoken of disciples of Christ in the Pharisees sense, scil. persons addicted to his doctrine, &c. as Disciples of John, of Moses, &c. signifie, and not of persons beleeving in him or them, John 9. When they asked so oft touch∣ing Christ as if they pretended to desire to learne of him, &c. saith the blind man to those Pharisees, Will yee also bee his Disciples or Schollers, &c. vers. 27, 28. Bee thou his disciple, say they &c. not meaning that either should beleeve in him; those many Disciples never beleeved that heavenly doctrine of his, John 6. yet called Di∣sciples, vers. 66. Yea if the latitude of the signification of a Scripture disciple, must all meet in one, to make a compleat definition: then Disciples must bee Apostles, because some were so called which were such. The names of the 12. Disciples, Matthew 10. 1. and the names of the 12. Apostles, vers. 2. are one, see more, Matth. 28. 16. The eleven Disciples, (i. e.) Apostles. It is then enough to attribute that name Disciple to any, to whom the rea∣son and explication of that name, any where in Scripture mentio∣ned, is by the Spirit of God applyed: wee neede not feare to fol∣low

such a leader, and speake after him, the minor then is to bee proved; that such a signified thing by that name Disciple is appli∣able to such little ones mentioned. For proofe hereof I must take up that wherein I perceive I am prevented by others; yet shall not desist to speake the same thing in substance with them; one to whom drinke or water is given, in Matth. 10. 42. in the name of a Disci∣ple, is expounded by the Spirit, Matth. 9. 41. to be one, to whom it is given in the name of one belonging to Christ. Whence I argue. All such as belong to Christ externally, they are externally his Di∣sciples: such Infants mentioned, belong to Christ externally: there∣fore they are externally Christs Disciples. And the same descripti∣on of a Disciple which shall bee saved holds thus, such as savingly belong to Christ are Disciples which shall bee saved; but it's not needfull to goe so farre in this case: To the saving interest and effi∣cacy of Baptisme, it is required that one savingly belong to Christ, and bee a Disciple savingly in that sense: but to the externall and Church interest in the use of the seale, it's not of necessitie, for then none ought to bee baptized, but such as are in a saving estate, which to us is a secret, and so no ordinary proceeding in mans Court; yea the very place speakes of the case: as one that giveth drinke to another, because to him and in his judgement, hee is a Disciple; for infallibly hee doth not know him, but taketh him rather to bee such a one; and therefore refresheth him. The major therefore of the Syllogisme is in substance the very Text, the minor is evident, such as externally belong to the Church of which Christ is the the head, they doe externally belong to Christ, &c. hence to bee in his Church by externall profession and to bee in him, are put for one, John 15. 2 now that such Infants belong to that Church wee formerly proved, in proving both that they belonged to Christs visible Church and kingdome, and that he was head there∣of also. Mr. B. frameth two answers to a like objection hence, his first wee have already disproved, scil. that Infants also belong to Christ in respect of visible and Church constitution, which hee denyeth. His second is as impertinent, hee saith Christ speakes in Matthew and Marke of Adult persons: true: I never intended to urge it otherwise; but my argument runs, that the signification and reason of the name of Disciple there given, though to growne persons, yet since what is there in that Scripture applied to such; is also appliable to such Infants also, therefore they are Scripture Disciples. So Acts 11. 26. the name Disciples and Christians are

made Synomyna, in way of distinction from Pagans not of the Church; alike to what is here intended for distinction sake from the rest of the Pagan world, amongst which since the breaking down of the partition wall, I hope Anabaptists will advise better how they place beleeving Gentiles Babes, unlesse they will leave a piece of the old wall standing. Discipled persons in the Text as in refe∣rence to baptizing, implyeth persons externally in the Covenant of grace, unlesse our opposites thinke other then such should bee baptized. Also persons in the visible Church are baptized, unlesse they thinke persons out of any visible Church fellowship may bee in ordinary dispensation baptized: for which extraordinary calls and cases our times meddle not, nor have not, as of old there were some, which yet impeach not our rule of the Church seales given to the Church, for her use and by her preaching Elders to bee dispensed; he then is discipled for Baptisme, which is inchur∣ched, which is in the Schoole of Christ and in peculiar fellowship with the other Schollers there, and in speciall relation to Christ the Teacher of his Church; yea such as to whom in some sense hee preacheth Gospell, as to those Babes in Luke; and howsoever hee teacheth the lowest formes, as I may call them, that sort of per∣sons in his Church, that is some such, he so promiseth to teach them inwardly, that hee doth so appeare in saved Church children; yea so hee may teach Indian Papouses now too. I answer, if wee speake of his absolute power, hee can doe more then he ever will, as to make many other worlds, &c. but to speake of his ordinate and regulate power, so hee can doe but what hee willeth to doe, what his secret will is, not for us, Deut. 29. but according to his revealed will, wee may say that those children being estranged actually from the Covenant and Church they are actually without God and Christ, and hope, but beleevers Infants externall estate is ecclesiastically of another nature. So much for clearing Matth. 28. and confirmation of Paedobaptisme thence.

SECT. V.

A Second Argument is this. All those which are the Church seed of Abraham they are to bee baptized. Infants of inchur∣ched beleevers are the Church seed of Abraham, ergo are to bee bap∣tized. The major is not denied I thinke by our opposites; but if it bee Gal. 3. 16, 17. 27, 28, 29. proveth that all such were baptized in Apostolicall Churches, and therefore are to bee in ours. The

minor hath beene formerly proved in the conclusions touching fe∣derall interest, and is evident by the Apostles argument: if Christs, then Abrahams seed. Whence I argue, All such as are Christs or be∣long to Christ, they are Abrahams seed: Such Infants belong to Christ, ergo, they are Abrahams seed. The Major is true both waies, such as savingly and efficaciously belong to Christ, they are so farre also Abrahams elect seed, such as ecclesiastically are Christs, in which sense the Apostle here speakes of it, as hath been proved, they are so farre also Abrahams Church seed. The Minor is true of the species of such Infants, if taken in an efficacious way of saving interest: that sort of persons as well as the other of adult persons are such; else none of them could ever bee saved: unlesse some are saved which neither belong to Christ nor are elect; either of which would bee absurd to affirme, but that is a secret, wee are to looke to visibilitie thereof as the rule of dispensation of Church ordinan∣ces. If therefore taken in an ecclesiasticall sense as here it is, as was proved, so all such Infants doe belong to Christ as hath beene pro∣ved, and consequently are ecclesiastically Abrahams Church seed.

SECT. VI.

A Third argument is taken from Acts 2. 38, 39. thus. Those to whom appertaineth any principall ground upon which any of the Apostles have moved and encouraged growne ones to bee baptized, they are according to Apostolicall encouragement vir∣tually given to bee baptized. But to the Infants mentioned doth appertaine the forenamed ground, therefore there is virtually an Apostolicall encouragement for them also to bee baptized. The Major is undeniable, unlesse any suppose that any of the Apostles as Apostles, as here Peter is considered, should give an insufficient ground to any thing unto which they encouraged others. For to give a chiefe ground of encouraging and putting any upon this or that which will not universally hold where the same ground was to bee found, it is to give an insufficient ground. If a Pastor mini∣sterially urge a member thus, Brother looke you, watch over your brethren, &c. for you are a brother, if this bee not cogent with any other brother as a brother unto the like watch, it is an in∣sufficient principle and groundworke, so here in the case mentio∣ned, none will doubt but it was a sufficient groundworke to en∣force the former as a dutie scil. their repentance to whom hee spake; and why not of the like force in the other? yea and so you will

say it is where both are joyned. Nay verily it must bee of force, if sufficient, to enforce either apart: if both bee distinct duties as rea∣son will evince, and this be the common enforcing reason to both, it must hold as well in either of them considered apart, as in both of them joyntly taken. And I would know if the Apostle had from such a ground of the promise urged one already baptized to repent onely, had it not beene sufficient? or suppose hee had to deale with one that in his judgement had repented already: urging him onely to bee baptized, because the promise belonged to him, had not this been of sufficient force thereunto? no rationall person I thinke will deny it. The minor will appeare by declaring the groundwork upon which the Apostle urged them to bee baptized. Now this was the onely ground upon which Peter urged them as to the former dutie of repenting, so to the later of being baptized: For the promise is, or belongs to you, scil. the promise of grace, of remission of sinnes, &c. as before was cleared. Yea but repen∣tance is called so too from them on this ground, and that Infants are not capable of; To this wee have formerly answered, why it was meete to require as we doe, some testimony of repentance in offensive members of a corrupt Church, albeit a true visible Church as was that of the Jewes, if they will bee fixed members of purer Churches, as was that Church of Christians, vers 41. and as mem∣bers thereof partake of the seales; yet wee doe not expect the same of their children too, under no such actuall scandall, but baptize them in their confessing parents right also. Besides it appeareth before that it was a sufficient ground on which to urge the baptisme of such or such a person as considered in it selfe apart.

Now that the groundworke, scil. interest externall at least, was that interest of those persons not yet savingly wrought upon in the promise of grace that appertaineth to such Infants of inchurched and externally covenant parents, it appeareth in this very Scrip∣ture, the persons spoken to were members of that true visible Church of the Jewes visibly in the covenant as wee proved; the persons spoken of also were their owne naturall children, as was likewise proved, and of them also Peter avoweth even after Christs ascension, and in reference to participation in the seale of baptisme in a Church of Christians: That the promise [is to your children] so that the conclusion followeth that the baptisme of such chil∣dren is virtually called upon as well as of adult persons.

SECT. VII.

Object. YEa but the Jewes children were not then baptized, Acts 2.

Answ. It's more then such as so speake can prove from the Text.

No, will some say, but it is not. For they that gladly received the word, saith the Text, were baptized, vers. 41. And they conti∣nued in the Apostles Doctrine, and fellowship, and breaking of bread and prayers, vers. 42. and 44. All that beleeved had all things common, 44. and sold their possessions, &c. vers. 45. and continued daily in the Temple, &c. vers. 46. which are not appliable to In∣fants. And what then? therefore other things there mentioned were not so too? non sequitur; what more usuall in Scripture then to speake of things in a collective way of persons which are not all and each of them appliable to all and each particular person of that company, but by a Synecdoche some things are spoken of the whole wholly, but others are onely appliable to some parts of that whole. It's said in this place all that beleeved were together, and had all thing common, and sold their possessions, vers. 44, 45. will any take this of the whole company in all the parts of it? all were not capable of such an act applied to all, as not all having possessions to sell, for some were in need rather of supply from others, vers. 45. It is therefore a Synecdoche so in the other, so all are said to continue in the Apostles doctrine and prayers, &c. as be∣fore this Infants were not capable of, and therein it is as in the other Synecdochicall, for of other things mentioned they were capable, and they were appliable to them, they had things in com∣mon too, and had supplies of clothing or food, &c. according to their need; unlesse any will say, that these persons spoken of had no children needing such supplies as well as themselves, or else if they had, yet their needs were not supplied, so when they all eate their meate in severall houses, &c. what were the children shut out of doores if they had any, or had none of those families any children in them? Suppose they could not eate meate with such singlenesse of heart, yet were they not of them that did eate their meate and were refreshed with them: there were doubtlesse some hypocrites in heart amongst them, and they could not eate with them with a single heart, but were rather spots in their feasts of charitie, as Judes phrase is, Jude 12. yet by a Synecdoche, all did eate with heart singlenesse, in that some which were capable of the

act doing, did so among them, all added were such as should bee saved too by a Synecdoche, and in a Church sense; yea their In∣fants some of them were such really, and all of them in an exter∣nall and ecclesiasticall respect of covenant and Church interest: they were capable of that adjunct, albeit not of some others, so were they capable of being added to the visible Church of Christians, as they were of that true visible Church of the Jewes before. And as all the Infants of covenant and inchurched Parents which stand right in the Church, are also in that right inchoatively members of that Church, albeit not perfectly. And inchoative actuall mem∣bership of a true visible Church, doth externally inright to the initiatory Church and Covenant seale of baptisme; of which two these members children were enrighted, as well as others then pre∣sent. And for further clearing of this way of application of some common acts to an assembly where are children, which are not appliable to the whole company, wholly, see Acts 21. 5. bringing on the Apostle and his company is appliable to all those of Ephe∣sus, men, women and children, but that act of praying not so pro∣perly appliable to the little ones, but rather to the growne persons present. Weeping and swearing is applyed to the whole company assembled, whereof many were children, Ezra 10. 1. 5. compared, yet proper to the growne part; albeit the other of being assembled before the house of God, &c. were common, as that sinne confessed on the behalfe of the whole assembly, vers. 2. was understood of the whole figuratively. In respect of that part of the assembly which had so sinned, which were not the children as is evident; no nor all the growne ones, but some onely amongst them, as vers. 18. 23, 24, 25. declare, so Deut. 31. 11, 12. men women, and children must bee all gathered to have the Law read in their hearing, that they may heare and learne, and feare the Lord, and observe all the words of his Law: it is all applyed to all indefinitely, yet sense and reason tells us, that sundry of the children were neither capable then of such observing of all Gods words, no nor so much as hea∣ring the words read at that time in such sort, as thereby at pre∣sent to bee stirred up to feare or obey the Lord, but some things onely are appliable to the whole assembly wholly, other things now mentioned to the whole at present onely, in respect of the growne part, and to the others no other th••n as involved in any such acts of their parents at most, so Joel •• 14. ••. solemne assembly of all the inhabitants of the land, is to 〈◊〉〈◊〉 convented for fasting,

so chap. 2. 1. againe repeated, and ver. 15, 16, 17. instance is given in the sucklings, as to bee a part of that assembly for that end, and the maine dutie vers. 13, 14 is laid forth as required of them all, which are called to this solemne fast, scil. not meerely to abstaine from food, or to expresse sorrow by rending their garments, but to rend their hearts by godly compunction and sorrow, &c. all will yeeld that such things are not properly applyable to sucklings, but to some of the assembly: nor yet will any in reason exclude Infants from being of that Church assembly, for such Church use according as they were capable of any thing mentioned, albeit not capable of all mentioned, Jer. 43. 4. 6, 7, disobedience to Gods voyce is applied to all the people, yet not properly verified in all the children which were of that people and company, Deut. 29. 1. All Israel is said to have seene those wonders in Egypt, and yet ma∣ny of them that were then growne, it being 40. yeares after their comming out thence, vers. 5. never saw the same, much lesse did the little ones, which were a part of that assembly, vers. 14. yet who will conclude, because little ones were not Israel seeing the••e wonders, that therefore they were not Israel entring into Covenant, vers. 11, 12. and marke the phrase applied to the little ones, that they also entred into covenant with God, ibid. as well as God is said to make his covenant with them, vers. 14, 15. this was a covenant of grace, as hath been proved, so that Hen. Dens notion holds not concerning God being in a sense in covenant with Infants, but they may not bee said to enter into covenant with him, that by the way. To returne to that in hand; nations baptized, Matth. 28. are to bee taught to observe Christs comman∣dements, but non sequitur that Infants are no part of the Churches in the nation to bee baptized; so here, Infants beleeve not actually, &c. non sequitur, ergo, not to bee added to the Church in a solemne way of initiation to Church estate inchoatively by externall bap∣tisme. Both may stand together and have their truth of the whole in some things wholly, wherein they are capable as of Church estate and baptisme, in others true of the whole in respect of some part thereof as actuall beleeving. To like purpose C. B. argueth weakely in his sixth argument, that the whole citie was baptized men and women mentioned, not their children too, as if therefore excluded; I may as well argue from Gen. 14. 11, 12. That those Kings tooke all the goods of Sodome and Lot, ergo, they tooke no people besides contrary to vers. 16. or if they did take people and

women, yet not children too. And if Lot were first taken and then redeemed by Abraham with others, yet not ergo his children or daughters, or if then under the notion of women, yet not a word of children, wherefore either they were left behind in the Citie without their Parents when they were taken, or if taken with the Cities and persons, yet not brought backe againe, which would bee absurd to affirme.

Secondly, suppose the beleeving Jewes children were not just at that time baptized, when their Parents were thus solemnly admit∣ted to that Church of Christians, yet non sequitur that they were not baptized afterwards. When members are solemnly admitted to compleat and fixed membership in our Churches, wee baptize not oft times their little ones the first day of that their admittance, yet doe it afterwards as occasion is offered, and their desire thereof signified.

SECT. VIII.

YEa but neither then nor in any other Text in the Acts is it ever mentioned, that any children of any beleeving Jewes were baptized. A. Non sequitur that therefore they were never baptized. Many things of great weight were done by Christ, and so by his Apostles which were not recorded: yet not therefore never acted by them, John 20. 30, 31. of which see more before touching con∣sequences of Scripture. But doe our opposites indeed conclude, that none of the beleeving Jewes children were ever baptized by Apostolicall approbation? Is it imaginable that among so many thousand beleeving Jewes, at least ecclesiastically, such which are so moved and touched in the case of their childrens being not cir∣cumcised and sealed that way to the covenant, that it would not much more startle them to suppose such a tenet or practise as to de∣ny them to bee sealed any way by initiatory sealing at all, as nei∣ther by circumcision, so not by baptisme. Are they so ready to move contentions in that point, Acts 22. 21. and upon but a sup∣posed deniall of it, and are they no way moved so much as to put the case, & state the question to be satisfied from the old Testament, for no other Scripture was then extant, why their Infants w^ch were ever used to bee reckoned in Abrahams covenants, & so sealed there∣to by the seale then only in use, but now they are either wholly ex∣cluded any Church interest and any covenant interest actually; or if owned yet as such, yet why denied of that w^ch is now the initiatory

seale of such interest in the covenant. Yea doth Peter expresly mind them of the interest of their children as well as themselves in the promise, wishing them therefore to be baptized; and this occasi∣oned no stirring of questions and cases why on the same ground their children must not be also baptized? other contentions about other things are mentioned, and other differences in points contro∣vertible in those times, as Acts 11. 2, 3. and 15. 1. 2. &c. and 21. 11. and 6. 1, 2. and 15. 38, 39. and Gal. 2. 11. Surely then either the beleeving Jewes which when worse men had that priviledge of their childrens covenant and Church estate and right to the initia∣tory seale: the case is so soone altered with them, that they thinke it no matter of scruple to call the deniall and omission of it into question, or to assay to desire satisfaction in it for matter of judge∣ment and practise in the case, or if starting it, why is not so great a controversie mentioned as started by some at least, that could not so wholly forget their childrens good when solicitous about their owne, and when so gladly accepting Peters word, especially the gladding word of promise, which was the joyfullest word hee spake as belonging to them, and to their children: yea when accep∣ting so gladly that injoyned dutie upon the ground of baptisme? surely controversies of farre lesse weight are not passed over in si∣lence, witnesse that Acts. 6. 1. and 15. 38, 39. and Gal. 2. 11. and 21, 22, &c. mee thinkes to common reason and rationall heads and hearts as well as gracious. It should bee rather concluded as a mat∣ter out of question, and that no such new distance and difference was put of parents in covenant and Church estate, but not now the children as formerly; of parents to bee sealed by the initiatory Church and covenant seale unto Church and covenant fellowship, but not now their children as formerly.

SECT. IX.

A Fourth argument followeth, scil. In that the Infants of cove∣nant inchurched parents which were externally interested in the covenant of grace, as invested with the covenant of a politicall visible Church, to whom the Seales were appointed, they were sea∣led as they were in bodily respect capable to bee sealed in that ini∣tiatory way of circumcising, therefore Infants now according to their capacitie in bodily respects of the like initiatory appointed seale, are to bee sealed in the initiatory way of baptizing. For clea∣rer proceeding in the argument, I shall lay downe a few propositi∣ons.

First, that the old testament is avowed by the holy Ghost in the new, to containe all things necessary for faith and practise for substance; and that so fully, that a minister of the Gospell, ordi∣nary or extraordinary, might bee furnished thence with ground∣worke and generall rules, upon and according to which to pro∣ceed, in holding forth any thing necessary to bee beleeved, or practised. Of the Scriptures of the old Testament is that full testi∣mony, 2 Tim. 3. 14, 15. See Cartwright in locum, see Luke 16. 29. 31. Secondly, that the Apostles in all other things used to hold forth Gospel services with analogy to legall Types, Rites, and Sacrifices, &c. testimonies are plentifull for it. Thirdly, that it was the Apostles use to hold forth and confirme things of most weight from the old Testament, Act. 2. from the 14. to 41. and 3. 22. to the end, and 4. 10, 11. 24. to 29. and 8. 12. 25. 35, 36. compared with Esay 52. 15. and 53. 1, &c. So Acts 21. 38, 39. old Testament grounds, yea from the promise are given them for baptisme it self in the new; yea for the dispensation of all the Gospel ordinan∣ces unto the Gentiles, as thereof capable, Acts 13. 46, 47, 48, &c. Ei∣ther then they had no ground, or if any, they urged them not, which is contrary to those places, or if any, they urged them from the old Testament then onely extant, to establish their practises. Fourthly, that Christ himselfe gave them patterne in this way of proofe. Fiftly, that the people with whom they had firstly to doe, were beleeving Jewes in that way, and they were zealous for the old Testament in the generall. Sixtly, that the ancients of the pri∣mitive Churches have rarely, if at all denyed the comming of bap∣tisme in circumcisions stead. Seventhly, that where a commande∣ment of God doth injoyne any one thing upon such a ground, there the command doth require all things w^ch are of the same na∣ture, as helpefull to the same thing; as the Commandement, Thou shalt not kill, forbids anger also as tending to the same end, scil, to murder, and as well forbidding striking, rash speaking, &c. on the same ground, as tending to murder: yea but Christ expresly for∣bids it. Answer, Christ doth not put any thing thus upon the com∣mandement which was not virtually in it before; hee urged it, but not legislatively, as then making a law in such particulars; but, declaratively, as expounding that law and reducing particulars to their generall heads of commandment. Yea but there was his san∣ction thereof in that reducing: True, but when explained, yet so as things in the commands before, onely then clearely understood to

be so; so here, looke as God commanding Abraham circumcision in the flesh for that end and on that ground, that it might be an initia∣tory seale or Sacramentall signe of the covenant, so also in the same doth hee virtually command baptisme with water, as being of the same nature, scil. such as fulfilleth that end, scil. initiatorily to seale the covenant, therefore albeit circumcision cease, yet the commandement thereof reacheth and partly authoriseth that baptisme in the appli∣cation of it to Infants for that end, as of old to those Infants for that end. Baptisme is a signe I say of the covenant, and therefore ei∣ther naturall, and then any washing uninstituted had sufficed this way, but that such washing of water should bee that signe needed an institution, and being instituted, it is now of the old use to seale initiatorily the covenant to adult or Infant externally initia∣ted in it. Yea but Christs institution gave a rise both to the signe that baptisme should bee that, and that such and such persons should be signed with it, therefore not the command of circumcision gave rise so much as to the application of that signe, to such or such persons. Answer: it followeth not, that Christs institution gave warrant therein, therefore not the commandment of circumcision, since both consent in the maine ground of both, scil. that wee shall apply our selves to the use of such signes as hee shall appoint, and that in both should bee the same moralls or spiritualls signified, the Lord knowing that wee needed some solemne externall way of sig∣nification of his mind of grace, by some signe, as well as they did. Eighthly, as none may adde to, so neither may any detract from any words of Gods grace, wherein hee hath expressed himselfe, unlesse hee himselfe repeale the same: hee once would have his co∣venant of grace to bee to the whole Church and Church seed, and once would have it initiatorily sealed on them; hee hath repealed the way of sealing, but the covenant hee hath not, the extent of it to parent and child hee hath not, the ordinary dispensation of it in, and from, and by the visible Church hee hath not: the sea∣ling use of an initiatory covenant and Church seale hee hath not: the things mainely to bee sealed even covenant and Church right. at least externall and the like, both of inchurched covenant pa∣rents and children, hee hath not, as in former conclusions hath been shewed.

SECT. X.

HItherto that knowne and much controverted place, Col. 2. hath reference; the Colossian Church and members of it, as the

Apostle urgeth against the circumcision teachers, are as compleat in Christ without circumcision, as ever any other Church or the members of it, yea as even the best of them were with circumci∣sion; that is the proposition hee layeth downe, Col. 2. vers. 10. if they had objected Abrahams, and Isaacs, and Jacobs, and Davids compleatnesse in covenant respects and Church respects: Gentile Churches and members are as compleat in the substantiall, and most materiall parts or branches of it, had the one a covenant and Church blessing and heritage as to them, so to their children; so are these compleat that way too; if the ratification thereof by a so∣lemne covenant and Church initiatory seale bee the great thing they have to boast of; these are compleat in Christ in that respect too: Christ hath not left his Churches and the members of them without such covenant priviledges, nor without a solemne way of initiatory sealing thereto and ratifying thereof: whether as Chur∣ches or as members of it in particular, or as such members who have children to partake thereof with them; doe the false Apo∣stles then urge against them their incompleatnesse without circum∣cision? It's answered in the generall, v. 10. they are compleat in Christ; how? as fulfilling the types which were in any Jewish ceremonies onely? no verily, not onely so; albeit firstly and prin∣cipally so; for Christ nailed them on his crosse, and tooke them away, as such, by his death. And what need then any Church or∣dinances at all? wee have all in Christ might some say, as 1 Cor. 1. I am for Christ, I care not for Paul nor Apollos, nor Cephas, nor for their dispensation of the word or seale of the covenant, I have enough in Christ; such a spawne of our seekers there was in those times, v. 12. Yea but the Lord Jesus in wisedome and faithful∣fulnesse will have his Church and people to bee graced and perfect as of old they were in substantialls of the same Church ordinan∣ces and the like. The beautie of the Church was perfect through that Church comelinesse, which God did in this respect put upon them, Ezek. 16. 14. not a comelinesse of outward possessions, in a tem∣porall land, in temporall jurisdictions, kingdomes, cities: what had the Church, quà Church, and as in covenant with God, as his covenant Spouse, to doe with them? nay the heathen might vye with them, for as good land, as large possessions, territories, riches, honours, dominions, &c. yea but not for Church ordinan∣ces; hee dealt not so with any nation besides, Psal. 147. 19, 20. Christ had as mediator and as a Priest compleated all ceremoni∣ous

types: yea, but as Prophet hee will have it held forth and clea∣red by that dispensation of the Gospel, and as King of the Church hee will have all also exhibited in such a way, and by such evange∣licall meanes, 2 Tim. 1. 10. the Word and the Seales, they are parts of the Gospel in the dispensation of them and by them all is brought to light: yea by them as by pipes is Christs fulnesse con∣veyed as head of his visible body the Church outwardly, as it is by his spirit to his elect inwardly, Zach. 4. 11, 12, 13, 14. Col. 2. 19. hence the Church hath such officers given it, whose proper work it is to exhibit and communicate such things as tend to make them every way compleat, Ephe. 4. 11, 12, 13. wee are compleat in Christ, as the signatum, but yet in baptisme too as the signe. Yea but regeneration and sanctification, both in respect of mortify∣ing and quickning grace, &c. signified by circumcision, is conferred on us by Christ. And so it was of old in him, in whom, Ezek. 36. 25, 26, 27. and Deut. 30. 6. was yea, and amen, 2 Cor. 1. 20. and by his Spirit as hee held all forth then in the ministry of the Pro∣phets of old, 1 Pet. 3. 18, 19, 20. so hee exhibited the same to his elect among them; yet then hee had covenant and Church Sym∣bols to confirme the same and instrumentally to convey the same, and so now, Ephes. 5. 25, 26. As by the word of covenant, as the principall instrument, and the Spirit maketh baptisme it selfe to become efficacious: so by washing too hee sanctifyeth his Church both as that whereby hee ratifyeth it so to their faith that they have the more strength of hold and influence for that end; and as that which he blesseth as one ordinary meane also, in respect of the word of promise; to which baptismall washing is annexed as the Seale. Sanctifying and purging is the signatum and end: washing with water through the word, is the ordinary Seale, and meane; whence here, in Col. 2. 10. when hee had laid downe that thesis, he declareth it by two instances: partly in that wee are circumcised by the circumcision of Christ, which is the fulfilling of the type, v. 11. partly by applying the benefits of the circumcision of Christ, to them and theirs, by the like, or an equall ordinance to that of circumcision which the Jewes injoyed, to wit, of baptisme; else were not the Church and Saints now as compleat as those of old; which as they had virtually all fulfilled in Christ to their faith, Act. 15. 11. and 26. 6, 7. Heb. 13. 8. Revel. 13. 8. Heb. 12. 1, 2, 3. So had they withall sealing ordinances, applying the spirituall circumcision of Christ to them and theirs. And so Aretius, which

maketh Christ the perfect organon of our salvation, without any other equall externall cause joyned with him, in that respect it was by him alone, that all was fulfilled, Col. 1. 19, 20. and by himselfe he did that worke, Heb. 1. 3. yet in point of externall application, hee denieth not any thing wee say; for in the same place in his notes upon Colos. 2. within foure or five lines, hee addeth it as an observe∣able thing from the place, that baptisme comes in the stead of cir∣cumcision, as is evident in that the Apostle calleth it the circum∣cision of Christ; scil. in a Sacramentall way: under the name of the signe in whose stead baptisme is set, comprehending the spiri∣tuall thing signified by a metonymy, as the covenant, scil. the Sa∣cramentall signe of it, Gen. 17. 11. 13. Act. 7. 8. the testament, scil. the visible seale of it, 1 Cor. 11. 25. So his body and blood, ibid. the Sacramentall communion of it, 1 Cor. 10. 16, 17. or commu∣nion of it in a Sacramentall sense. So that the Apostles answer is full to prove the uselesnesse of circumcision, which the false Apo∣stles would have intruded upon them as necessary to the Gentile Churches, Gal. 1. 6, 7, 8, 9. and 4. 21. and 5. 11. Acts 15. 24, & 24. 25. It was a generall false doctrine troubling all the Gentile Churches, ibid. but it's now uselesse in respect of the maine thing signified, Christ to come, who hath fulfilled it as ceremonious and in re∣spect of the externall signe, and meane of application of Christ, scil. circumcision supplied by baptisme: whence Gentile Philippians as well as Paul a Jew are of the circumcision, Phil. 3. 3. Abraham, Isaac and Jacob were inwardly circumcised, so are they at least ec∣clesiastically judged to bee, they were externally circumcised: so are they in their baptisme, ergo, now circumcision is wholly use∣lesse. Yea but what is this to Infants? the Apostle directs his speech to growne ones: Suppose he did, yet this speech is of, and reach∣eth to their children as well. Else therein had they not beene so compleat, as those formerly which had a covenant made with, and externally sealed both to them and theirs: yea the sealing of the covenant, as wee have shewed, by baptizing of such as have chil∣dren, is not so compleat in ordinary dispensations, unlesse as oc∣casion is offered the same bee sealed initiatorily on their children, according to their outward capacitie of the externall signe. The whole covenant is as well sealed on Abrahams seed, as on himselfe, and not wholly sealed on either, without other, as not wholly made with the parent, but with respect to the other. It were else to cut off a great part of Abrahams Church seed, & so make Church

parents more imperfect, but especially unto the false teachers ar∣gument, the answer was not else so full. Be it that Christ is the An∣titype of circumcision now: So hee was to the faith of them of old. Bee it that Gentiles are inwardly circumcised, so were they of old: yea bee it that inchurched parents are externally circumcised in their externall baptisme actually, and so circumcision is so far use∣lesse to that sort of growne persons: yet what is this to the other sort of persons, which used, yea they mostly, to bee circumcised; and it was their parents dutie to indeavour their circumcision as well as their owne. If now there bee no such persons to bee ex∣ternally circumcised also in baptisme, and that their parents are under no tie in that respect, then at least circumcision in respect of them may bee usefull and necessary, there being no initiatory signe appointed for them. To say they have the internall circumcision, our opposites will deny, and if they have had sundry elect Infants of Abrahams seed of old. To say they are antitypically circumcised in Christ, our opposites will not affirme of all the Churches chil∣ches children, and if onely of some, as much was virtually in Christ to come for the elect Jewish babes, yea for those parents and children belonging to grace before ever circumcision was of use; to say they are externally circumcised in their parents baptisme, as much might have been said that way if rightly said of the Jewish children in their parents circumcision: yet they were actually cir∣cumsed also. The Apostle argueth of a compleatnesse in Christ with reference to baptisme, which is therefore here named, as an outward meane whereby inchurched Gentiles, especially, come or∣dinarily to have communion with Christ, and to bee compleat in him, yea and as an outward way of holding forth manifesting, and proving the uselesnesse of circumcision to them, for it is an an∣swer to circumcision teachers as Mr. Blackwood rightly hath it, un∣lesse therefore our opposites will exclude them all Church interest contrary to what wee have proved: or that they would have be∣leevers children denied of one initiatory outward meane of com∣munion with Christ, whence that of baptizing into his name; (or covenant followship) unlesse also they would have us want one Apostolicall way of arguing to prove the uselesnesse of circumci∣sion to all sorts of persons, which used personally to bee circum∣cised of old, or unlesse they will deny that baptisme is of the same spirituall use, as circumcision was, scil. to bee a Sacramentall signe, or seale of the covenant, and the visible interest of persons in it;

which Hen. Den denyeth, but others doe not, and if they doe wee have formerly proved the contrary, I see not how the force of Gal. 2. 10, 11, 12. will bee avoided in this point of Paedobaptisme.

SECT. XI.

VVHereas therefore divers things are brought to invalidate any binding reference to circumcision, if it bee intended of any type to the substantialls of it, and in it, or any forcible ana∣logy in divers materiall things deduced thence, wee deny the co∣gency of such arguments, as when Mr. B. tells us of a many diffe∣rences betweene baptisme and circumcision, and so I. S. the like, and Hen. Den the like, it will not thence follow, ergo, in nothing a∣like still, that one as the other is a seale of the covenant, that one as the other distinguisheth the visible members of the Church from Pagans: and this followeth not, and wee assay not to make the proportion runne of foure feet, as the proverbe is, nor to prove proportion in sundry circumstantialls, peculiar to that ordinance. It sufficeth us that they agree in their common author, Sacramen∣tall nature and end. They are both institutions of God, Sacra∣mentall initiatory signes in their natures, to bee applied to per∣sons of all sorts, as they are outwardly capable thereof, which are visibly interested in covenant, &c. albeit in their particular man∣ner of administration, and the circumstances of time, place, sex, nation, member of the body, &c. they differ; successors are not successors if every way the same if no way different; yet I would not create differences as some do, which never were. As first, that the circumcised Babes did eate the Passeover: when yet the Law to all that came thither, strangers or Israelites was one, scil. to keepe it to the Lord, with spirituall respects to Gods ends and rules, as Exod. 12. 48, 49. to bee in heart prepared as well as to bee cere∣monially cleane, 2 Chron. 30. 18, 19, 20. the children in that family celebration of it, asked not what meane [wee] by this service, as if they actually partooke thereof, but what meane [yee] by it, Exod. 12. 26. or if such children capable of instruction, were ad∣mitted as some authors have thought, yet not Babes which could not goe up to the Temple, Deut. 6. 16, 17. Nor doth the mention of the house, or congregation, which some who will not allow us that latitude of like plea urge, as keeping it, evince it; but is an usuall Synecdoche: such rost, parched meate and soure hearbes, &c. Exod. 12. were too harsh to goe downe with such Babes, Numb. 9. 3.

they in the Wildernesse kept the passeover according to all the rites of it, yet none will say the uncircumcised males therein; for circumcision was not used in the Wildernesse, Josh. 5. did eate con∣trary to expresse rule, no uncircumcised person shall eate. Second∣ly, that circumcision sealed Canaan, as if that were all Gods co∣venant mentioned, Gen. 17. 7, 8. 11. 13. but of this formerly. Or thirdly, that reprobates as well as elect were then sealed, as if none but elect are now sealed: as for Esau and Ishmael, in what sense they by extraordinary revelation to this or that person being discove∣red and yet after sealed, how it might bee and was, as was that of Judas to Christ administring the Supper and sop, a knowne de∣vill, yet admitted, &c. and no crossing of ordinary rule; we formerly spake to it. Fourthly, circumcision bound, say some, to the law; What, not I hope in the rigour of it, and as the substance of the co∣venant of workes made with Adam? was Abraham and Isaac, &c. bound thus thereby, and not rather to it as to an holy rule of life? and so are wee, yea by our baptisme, Rom. 2. 25. if any will Ido∣lize circumcision or baptisme to make it ex opere operato availeable to salvation, they then legalize it, and if that way they looke for life, they must keepe the whole Law, or else they perish. For in this legall sense they urged circumcision, Gal. 5. 3. a•• that by which to bee justified, vers. 4. As for the essentiall difference suppo∣sed by Mr. B. in the covenant, Gen. 17. 7. wee have formerly dis∣proved that: that also is an imaginary difference of Mr. B. that circumcision gave right to the Church, and that of I. S. It brought them into covenant; when it confirmed rather a precedaneous right in both, and seales of God use not to bee appointed to bee put to blankes but to the covenant, and that was with Church re∣ference as before. Whence that Gen. 17. 7. 8. 11. nor was this any meere outward covenant sealed, but the very covenant of saving grace (as some expresse it) even that, I will bee a God to them, or as I. S. hath it, fulfill my promise to them, naming Luke 1. 73, 74, 75. and of the nature it was on both the seedes, if I may use his phrases, even elect or reprobate: nor was there no faith required in adultis as Abraham and proselytes. Yea all sorts were thereby bound to, and called upon to indeavour after faith in Christ, a new heart, power of godlinesse, &c. hence Deut. 10. 16. and Jer. 4. 4. and Rom. 2. 25. 29. and 3. 30. Nor doth circumcision as it was given to Abraham belong to another covenant, but as it was given by Mo∣ses, Levit. 12. 3. betweene which Christ distinguisheth, John 7. 22.

Nor doth the father of the families hand in circumcision, when as now it is the minister of the Gospell which baptizeth, argue that baptisme belongs to another Priesthood: as long as both of them belonged; that to the ordinary appointed Minister for this time, and this to the ordinary and appointed Minister now. Nor will it follow, that the forementioned obliging reference had to circum∣cision will bring on us a yoak insufferable, Acts 15. 10. unlesse wee urged circumcision it selfe, in the very symbole and manner of ad∣ministring of it, in such sort, as urged by those legalists, as ne∣cessary to salvation, and as a worke by which persons are to expect to bee justified, Gal. 5. 3, 4. which none will challenge us for: nay even circumcision it selfe was not that yoake, as Gods instituted seale of his covenant; even dissenting brethren some of them (for such I should call some of them) acknowledge as much in effect, but to urge it on the Gentiles or on their children, as simply necessary to salvation, Acts 15. 1. and adding therewith a necessitie to keepe the whole law, vers. 5. 24. this was that yoake vers. 10. without which both the choyce Jews of old, & those at that time, and con∣sequently others of the Gentiles might bee saved, as Peter acknow∣ledgeth, vers. 11. As much may bee said to the objections made a∣gainst this way of arguing from circumcision, as if there may as well follow other analogies of Priests and their garments, &c. It followeth not unlesse wee make analogy every way parallel, which we decry. So when it is urged that circumcision don away in Christ is an handwriting, is enmity against us, is an unprofitable rudi∣ment, is a partition wall, proper to the Jewes, overthroweth Christian libertie, is that without which wee are in Christ com∣pleat, &c. and therefore not binding; it is true of circumcision as urged in a legall way, hence Gal. 5, 1, 2, 3, 4, 5, &c. and in respect of it ceremoniously considered in the proper way of administring it, but if considered in the generall nature of it as an initiatory seale of the covenant of grace, so it was not against them, nor un∣profitable, &c. and wee Gentiles that are compleat without cir∣cumcision in the symboll and circumstantials, yet are not so with∣out the substantials of it in baptisme, which is of like nature and use so farre forth as before was proved. As for the grand objecti∣on against this and against the whole doctrine of Paedobaptisme, scil. That we have no command for baptizing Infants as they had for circumcising of them, nor have wee any example of it: wee have in the former conclusions given answer thereunto, and even

in injoyning that initiatory seale of the covenant as made with such persons, God did virtually injoyne the application of such an initiatory seale as hee should appoint to seale his covenant to per∣sons externally in it, which should bee declared to be of like na∣ture and of like use in the maine, as was shewed.

SECT. XII.

ANd besides former Scriptures opened, as Matth. 28. Acts 2. Gal. 3. Act. 16. 14, 15, &c. wherein this objection is taken off, wee may adde other virtuall commands and examples thereunto. When God in Acts 10. presents the present outlawry estate of the Gen∣tiles, from Covenant and Church, according to Eph. 2. 11, 12. but now to be eaten; or such as were to bee taken into fellowship, not barely civill, but sacred: as the issue of baptizing some of them shewed in the end of the chapter in reference to this Gospel and Covenant or cleansed estate; what God hath cleansed, (speaking of it as already in actuall existence, because as sure as if already, God calling things which are not, as if they were) I say in re∣ference to this estate of Gods externall owning of them at least, Peter is commanded not to count them uncleane. Acts 10. 15. Now to count them uncleane, or prophane, is to count them stran∣gers from all Covenant-fellowship with the people of God, &c. All sorts of beasts, little and great, dogs and whelps, gentiles pa∣rents and child, as the Cannanitish woman and her daughter are called, Mat. 7. and Mat. 15. Whom God shall cleanse, are not to bee counted common. If God therefore make an holy Covenant with such as wee have proved, if Christ himselfe affirme such like, even such babes as are of such parents, and are devoted to Christ to bee of his kingdome or Church: if hee take them within his ju∣risdiction as Prince of his people, as was prophesied; hee will take the outlawry Jewes, &c. Ezek. 37. Surely hee so farre forth cleanseth them, and severeth them from the rest of the outlawry Pagan world, as hee doth the Infants of inchurched beleevers, as wee have proved: verily the Apostles are charged not to carry it towards the cleansed creatures of this sort, as if uncleane, by refu∣sing to admit them to such religious priviledged fellowship as they are outwardly capable of, and consequently not to refuse them from baptisme, the initiatory Seale of that fellowship. So Ezek. 47. 22, 23. which all will confesse, and Scripture evidence will cleare, hath reference to these times after Christs incarnation, the

strangers or proselyted Gentiles, with their children where ever they are cast amongst the tribes, even the Churches of the Christi∣an Jewes in the latter dayes, they all by the charge of God, must have lo•• and inheritance with them in Canaan; What in the earth∣ly Canaan meerely? verily there is no cause of such a limitation: even with our opposites Canaan is typicall also, typed out Gospell mercies covenant blessings, and priviledges, Heb. 3. and 4. 1, 2, 3, &c. Surely then it's the charge of God in reference to the cho•…•…ce dayes of Gospel Churches, that where godly strangers are cast, and desire to fix and to incorporate themselves as into one people to in∣joy one and the same spirituall possessions, and mansions under one and the same spirituall government of their Prince, that such strangers together with their children should bee joynt inheritors with the Churches, in the Churches heritage of the fellowship of such ordinances, or priviledges, as they are severally capable of, as at least they are of the initiatory seale of baptisme. And if others which hold with I. S. against us in this point, are of his minde, his p••inciples will further administer answer to that objection; he citeth Ezek. 16. 8. Jer. 31. 33. Heb. 8. 10 Gal. 3. 18, 19. Heb. 6. 17. Deut. 26. 15, 16, 17. Deut. 29. 12, 13. Rom. 9. 8. with Gal 4. 28 by which

it appeareth (saith hee) that it is the promise or covenant of grace which produceth a Christian and giveth him a being in such an estate of grace as in Church fellowship, and after∣wards hee useth arguments to prove the covenant of grace to bee the forme of the Church, &c.

which how it will stand with o∣ther things elsewhere held forth by him and some of his minde is considerable. As first, that the command of God was the onely ground of circumcision, confessed to bee the seale of the covenant; yea but the Jewes had Church fellowship in their circumcision, all will yeeld as being a Church ordinance, and then the command of God gave them not alone a being in that fellowship since, ex concessis, the covenant of grace which was ever the forme of the Church, &c. it's said it gave them such a being. Secondly, that the covenant wherein the Jew Church was interested, was not a covenant of grace, yet this author produceth, Ezek. 16. 8. Deut. 26. 16, 17, 18. Deut. 29. 12, 13. to prove that this covenant of grace was the forme of the Church, and that by this argument amongst o∣thers, because it was ever so. Surely this Church of old was a true visible Church, to which these places have reference, and yet the whole body of the people are spoken of, as the places declare:

So then the covenant made with them, by this authors grounds was the covenant of grace. Thirdly, that the little ones of the Jewes were not in the covenant of grace; yea but whence then had they that Church being and right to that Church fellowship in the seale of circumcision? whence called that covenant Churches children? Ezek. 16. 8. 20, 21. 23. whence else are they of that num∣ber which were to enter into that covenant? Deut. 29. 11, 12. Al∣beit the author politiquely leaveth out that v. 11. in citing the place, which is here produced to prove the covenant of grace to bee the forme of the Church, and that which giveth one a Church being, and as hee argueth that to be the forme of the Church, be∣cause it was of old so: so say I of the covenant of grace as invested with Church covenant: that which was of old the forme of the Church, giving being to Church membership and fellowship in Church ordinances, the same is now such; but the covenant as made with respect to parents and children was of old the forme of the Church giving being to such, scil. in circumcision, as of pa∣rents so of children, therefore the same is now in such sort the forme of the Church to give a Church being to parents and chil∣dren in respect of Church fellowship in baptisme, and so I conclude against that. Fourthly, that children of persons visibly in cove∣nant with God and his Church have no right to baptisme; when yet as hath been proved they have interest in the same covenant, and so consequently by this very principle laid downe unto this Church initiatory seale of baptisme. Yea but Infants have not the law written in their hearts, and so it's a seale to a blank: A. No more had they of old, no not Infant Isaac, nor those, Deut. 24. 11. with 30. 6. they are not therefore such as have not the cove∣nant made to them, because they have not such a power of grace actually in their hearts; that is the execution of Gods covenant, which oft times is long after, but the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith or cove∣nant it selfe is the promise of it, Deut. 29. 11. 14, 15. and 30. 6. compared: hence that promise called the covenant as being the most substantiall part of it, ibid. and Gen. 17. 6, 7. 11. 13. they are present actuall subjects of the promise of future grace, I will cir∣cumcise their hearts, I will bee a God to them, &c. and that ini∣tiatory seale is to this especially, Gen. 17. 7. 11. 13. Acts 13. 8. So are not Turkes and Pagans children, in foro ecclesiae; besides Judas and Ananias his baptisme was in Gods institution, and in respect of the Church court, and their Church right no seale to a blank;

albeit Gods Law was never written in their hearts, and they shall finde it to their cost, both Gospell words and seales will worke one way, if not a savour of life, then of death; the cup in the Lords Supper is to all Sacramentally the testament or a visible seale of the very covenant of grace in Christs blood, 1 Cor. 11. 25. yet some drinke of that cup unworthily, and because it is Sacramen∣tally of that nature, thence are they guilty of Christs blood, ver. 27. 80. circumcision on all sorts was Sacramentally the Covenant of grace, albeit not savingly and efficaciously such, Gen. 17. 7. 11. 13. as before was proved.

SECT. XIII.

AS for that objection of supposed absurdities, of making Christs body to consist of dead members; forcing Christs spouse up∣on him, destroying Gods Church, holding people in blindnesse, bringing reproach upon religion, filling consciences with scru∣ples, making men rest in their baptisme, &c. I answer, they follow not exnatura rei, from the initiatory sealing of Infants with the Church seale; for if so, then without distinction of times or Chur∣ches, &c. it must universally hold: and so reflects upon the wise∣dome and faithfulnesse of God, who once at least ordered such a thing, scil. putting the appointed seale of his covenant, circumci∣sion, to such Infants, they were members of the visible body of Christ, a true visible Church, &c. yet God did not thereby de∣stroy his Temple, force a Spouse on Christ, fill his Church with dead and rotten members, hold people in blindnesse, lay a foun∣dation of persons resting in their circumcision, kill them with scruples by it, or destroy the markes of a true visible Church: which are according to Mr. B's. profession, and the initiatory seale of the covenant, (then circumcision) now baptisme: and so Mr. B. his ninth argument is answered; his second, third, fourth, sixth and eight argument hath been elsewhere answered, his se∣venth argument from a mistaken exposition of Acts 19 is else∣where answered in what is briefly spoken to that place, his tenth argument from the taking up of Paedobaptisme from corrupt principles, is abundantly answered in the whole discourse; where∣in better principles are held forth, and if any hold it out upon weake and unwarrantable grounds, it weakens not a good cause in it selfe, that it is ill handled. His last argument from univer∣sall practise to the contrary, is elsewhere answered, and amongst

others, the practise in baptizing Lydia's house is one exception; nor doth that which Mr. B. would pretend as an argument to the contrary, evince what hee would have, they are not said to bee the brethren of the house, which Paul there comforted, Acts 16. ult. doth Mr. B. which would make all the jaylors houshold to bee actually beleevers, thinke, that they attended not Paul and Silas from prison? for hee was now to depart the citie, and hasted out of the jaylors house by the comming of the Magistrates thither for that end, vers. 39. so that there was no opportunitie before to ut∣ter what they had to say at parting, but another house as that of Lydia in their way out of the citie, is a fitter place for that pur∣pose, there therefore they make a little pause for that end; after which they departed.

SECT. XIIII.

ANd to adde here to consideration of 1 Cor. 10. 1, 2. which to mee hath been long of validitie to prove this practise of Pae∣dobaptisme as then in use, nor can I yet bee removed from those thoughts, the Apostles scope there was to take downe their pride in priviledges, and resting secure in ordinances, &c. by shewing them the hazard to which they lay open, notwithstanding, if they provoked God, by an argument from a like example of Church members interested not meerely in ordinary, but extraordinary priviledges, yet by reason of such provocation comming to a sad end; and thus lyeth the Apostles argument: Where there are like priviledges of grace, there (if abused) will bee like punishments inflicted: but with you and with them of old are like priviledges of grace: ergo, if alike abused, there will follow like punishments. And because they might glory in those peculiar Church ordinan∣ces of the seales, which yet they were so apt to abuse, hee singles out parallels to them, and therein doth not take instance from the ordinary Sacraments of the Jewes, but from two extraordinary ones: wherein, if in any thing, they might seeme to bee priviled∣ged above others. Now if there were no parallel in that materiall businesse of the childrens baptisme in Corinth Church; a great part of the Apostles scope of urging them from a ground of pari∣tie of priviledges failed; nay this had been a good argument to have taken downe their pride another way, scil. that the members of that Church had their children with them, in a glorious man∣ner baptized in the cloud and sea, yet God dealt so with them in

his judgements, and you Corinthians that have nothing any way parallel to such a baptisme of your children, doe you thinke to escape?

Object. 1. But you will say there is no proportion betwixt them, in that this was no Sacrament at all, but an extraordina∣ry providence.

Answ. An ordinary Sacrament it was not, but a Sacrament it was though extraordinary.

SECT. XV.

FIrst, in that the other of the Manna and rock was not else spiri∣tuall meat and drinke, and Christ to many of them really; it was then Sacramentally so, or no way to them. Secondly, why else doth the Apostle single out but these two; to the one giving the name of baptisme, to the other of spirituall meat and drinke and Christ agreeable to that mentioned in the end of this argu∣ment? vers. 16, 17. Thirdly, why else doth hee having mentioned their being under the cloud vers. 1. come over it againe, vers. 2. and adde the name of baptisme to it? It were a tautology if in∣tending it of a bare providence. Fourthly, else the Apostle had much failed in his scope of deterring the members of this Church, considered as such, from Church sinnes and wantonnesse under and against Church priviledges. Fiftly, else why is not the same ascribed to all the rest, to the mixt multitude which were with them, yea to the very beasts? for all shared in this as a provi∣dence, all passed thorough the Sea with them, &c. yet none but the Church have this ascribed to them; All our fathers were un∣der the cloud and baptized, &c. the Church fathers to Paul and Gentile Church members (as such) were those Jew Church mem∣bers: whether parents or children; the very babes, as then, yet in respect of after ages of the Church, to whom afterwards they were Instruments to convey Church truths and blessings, they were fathers; Paul spake this to the brethren of the Church, yet not excluding the sisters, but including them in his admonition and argument; but it's usuall, that Church admonitions and Epi∣stles doe runne in the name of the brethren, as being principall actors in all Church matters, and hence also, albeit the females of the Jew Church as such bee by proportion included in this matter of Church priviledge, yet hee nameth onely the males; but onely members of the Church did share in it in that respect.

Sixtly, hence also the phrase, baptized into Moses, not personally but ministerially considered in his doctrine; hee gave them from God both a precept for it and a promise encouraging to it: or into Moses typically considered, as a type of Christ, Act. 3. 22.

Object. 2. Was not this onely a type of saving preservation from sinne, &c.

Answ. All the Corinthians had no antitype thereof in their bap∣tisme really, no more then many of them, and in a Sacramentall way, that baptisme to them was as that to the Corinthians, a visible seale of salvation.

Object. 3. Doth hee not speake of a samenesse therein betwixt the Jewes themselves, and not in reference to the members of the Church of Corinth?

Answ. The scope of the Apostle being what was mentioned, will not beare other sense then of comparing them with the Jewes in like priviledge for substance, to deterre them from like sinnes, lest they incurre like punishments.

Object. 4. By this argument wee set up nationall Churches now.

Answ. No more followeth hence, ex natura rei, but, as onely Church members according to their severall capacities were so priviledged and not others: so onely Church members now are to partake of Church Ordinances, wee are to consider it herein quà Church, which is continuing, and not quà nationall Church, wherein was some circumstantiall peculiaritie which vanished.

Object. 5. You may then pleade for Infants comming to the Lords Supper, since all our Fathers did eate of that spirituall meat and drinke of the rock, &c.

Answ. The least male childe of a day old, or two or three houres old at that instant (of which there were many scores its likely in that numerous Church) were in respect of succeeding Churches, fathers; yet none will imagine the word (all) to take them in, in the latter: as if they gave them water out of the rock to drink, or Manna cakes to eate so young; but a Synecdoche must needs bee yeel∣ded therein: So I say (all) in the former is taken, for all the fa∣thers simply; but in the latter for all Synecdochically: or for all such which were capable of making a spirituall use thereof.

SECT. XVI.

TO draw to a Conclusion, one argument more used by A. R. and which is Mr. B. his first argument against Paedobaptisme,

would bee cleared it stands thus, the Baptisme of Christ is dipping, the Baptisme of Infants is not dipping, ergo, the Baptisme of In∣fants is not the Baptisme of Christ. Now what hee meaneth by dipping, hee sheweth in his answer to that of washing of cups, &c. which saith hee is not by sprinkling but dipping, yea not onely dipping but totall dipping, washing all over. The weaknesse of the Minor we shall consider in the latter end, and beginning with his Major. The Major of this Syllogisme is fallacious, for baptisme of Christ is washing, Ephes. 5. 25, 26. Heb. 10. 22. 1 Pet. 3. 21. and washing is as well by sprinkling, or powring on of water, yea Christs Baptisme is such a washing as is in way of powring out or sprinkling. Hence Tit. 3. 5. washing of regenera∣tion and renewing of the holy Ghost, which hee hath powred out on us, Vers. 6. Greeke, and in urging their proofe from the diffe∣rence of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth sprinkling properly, Heb. 9. 13. 19 21. they forget how the holy Ghost termeth all those divers sprinklings, Vers. 10. namely divers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are after named in the followings, Ver. scil. sprink∣ling the blood of Bulls, &c. Vers. 10. 13. 19. 21. compared. So then by the interpretation of the holy Ghost which is more then a thousand Authors, baptismes are sprinklings, and sprinklings are baptismes. Hence speaking to the inchurched Hebrews, as allu∣ding to their legall sprinklings, hee calleth baptisme, baptismes (Heb. 6.) in the plurall number; yet Ephes. 4. there is but one bap∣tisme: & it's observable how the Author to the Hebrews in speaking of baptisme alludeth and relateth to their legall baptismes or sprinklings, and therefore calleth them baptismes. Now who knoweth not, that children were sprinkled with that typicall blood as well as others, to note the necessitie of the sprinklings of them also with that blood? Yea since the Hebrews in Church estate; for such they were, witnesse that Heb. 10. 24, 25. and 13. 17. had such baptisme amongst them of persons suitable to the legall baptismes with blood, why should not we conclude baptizing of their chil∣dren too as well as of growne persons to bee in use with them ac∣cording to the type of that ceremoniall sprinkling?

A. R. his reason makes rather against him too, if [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] joyned with baptisme signifie [in] and never [with] then baptizing (saith hee) must bee dipping and not sprinkling. To which I re∣ply, if [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] joyned with baptizing, signifie [with] and not [in] then by way of contrary, baptizing is sprinkling and not dip∣ping:

now in the very places quoted by A. R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth [with] and not [in] Matth. 3. 11. Hee shall baptize you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the holy Ghost and with fire, and not in it; which is expounded by Acts 11. 16, 17. the holy Ghost fell on them, and Acts 1. 5. compared with 2. 17. it is expoun∣ded by powring out of the Spirit; nay Luke in mentioning the very signe, leaveth out [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Luke 3. 16. and Acts 11. 16. I baptize you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (if grammatically rendred) is not [in] but [with] water. Besides, it's most suitable to Sacramentall actions: which are signes to hold proportion to the thing signified; where∣fore also it is so rendered in mentioning the signatum; hence men∣tion is made of sprinkling the Nations by Christ, Esay 52. 15. and of the blood of sprinkling, Heb. 12. 24. 1 Pet. 1. 2. See more Ezek 35. 25, 26. Esay 43. 3, 4. Joel 2. with Acts 2. Sprinkling or pow∣ring of water most fitly expresseth the maine thing properly sig∣nified and sealed visibly 〈◊〉〈◊〉 baptisme, scil. first grace; wherein the Spirit applyeth, not us to the Word, or to Christ, (as in dipping the party is applied to the water, and not the water to him) but the Word and Christ to us, as first in order of nature, 1 Cor. 12. 13.

Object. But baptizing is burying with Christ?

Answ. It is not necessary the resemblance should hold fully un∣lesse as none is buried before they are dead, so wee should bee first dead with Christ in baptisme, and then afterwards buried, which if in baptisme too, and so to be twice baptized; but if the allusion bee urged, it is for us rather, wee use not to bury men by throw∣ing them downe with their faces downeward, as when persons are dived with their faces under water, but by laying them in with their faces upwards; nor doe wee plunge them into the dust and earth, but powre and sprinkle dust and broken earth upon them. When Christ was baptized of John in Jordan it's said hee went downe, &c. but was hee therefore by John dived into the water? Yes say you, what in his clothes? then his clothes too were bapti∣zed with him, as I may say, but how then is it said he came straight∣way out of the water, Marke 1. 10. and vers. 1, 2. immediatly the spirit drives him into the Wildernesse? what in that dung wet case as wee say, is that probable? Luke saith, Chap. 3. 21. when all the people were baptized, hee also was baptized: women also then were baptized openly, for it was a Church action, and if they were dived were they not stript? how improbable is it that they

were ducked in all their clothes, & if they were stripped in whole or in part, would Christ be present at such immodest spectacles? That women were baptized by John, see Matth. 21. 31. 32. compared with Luke 7. 39. and Matth. 3. 4, 5, 6. Nicephorus his story, lib. 13. chap. 19. of the flying of the women naked being beset with armed men as they were to bee baptized; and that sad story of a Priest defiling of a woman when to bee baptized; besides the sad plunges which they were of old put to, when they tooke up this course of diving baptized persons in such sort, witnesse that order of the fourth Carthage councell, Can. 4. touching widowes bap∣tizing of women and other like acts mentioned in Justinian, be∣sides the mischiefe of restrayning baptisme to certaine times of the yeare in cold countries, and sundry other sad consequencies of such a course, might bee propounded, but thus much for the Major. The Minor of Mr. Bs. Syllogisme is weake also; since some which hold paedobaptisme, yet baptize by dipping; therefore wee shall thus retort Mr. Bs. Syllogisme. Baptisme by dipping is the bap∣tisme of Christ: but with sundry Ministers, baptisme of Infants is baptisme by dipping; therefore with them at least, baptisme of Infants is the baptisme of Christ: so contradictory are Mr. Bs. rea∣sonings to his own principles. And thus much bee spoken from the solid grounds of Scripture to that part of the controverted case touching Infants Baptismall Right.